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Birthday Greetings to President McKay — See Page 337 
































































































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That 94tti candle 
burns like a beacon . 
in bonor of President 

• « 


"As you approach 94, many people say that you 
have Hved a rich and full life, President McKay. 
What would you say is a full life?"^ To this question, 
our beloved President responded: 

"Since I was a small boy, I have been associated 
with the Sunday School, and that is a full life. 

"When I was a boy, I lived in Huntsville, 
[Utah]," he said, "and there was an old bell that 
used to ring every Sunday morning. It said, 'Come 
to Sunday School.' It hung in the steeple. We 
could hear it all over the valley." 

At this point David Lawrence McKay, our gen- 
eral superintendent of the Sunday School, spoke up. 

"I remember that bell. It used to ring twice — 
once to get us up and once to get us to Sunday 
School. ... On second thought, that first bell was 

(For Course 11, lesson of October 29, "A Man of Peace"; for 
Course 17, lesson of November 12, "A Great Patriarch"; for Course 
25, lesson of September 24, "It Shows in Your Face"; for Course 27, 
lessons of October 29 and January 14, "Mortal Probation" and "Ser- 
vants of God"; to support family home evening lesson 4; and of 
general interest.) 

^From an interview, July 26, 1967, at the residence of President 
David O. McKay at Hotel Utah, Salt Lake City, with General Super- 
intendent David Lawrence McKay present. Photograph by the author. 

just a warning; we were already up at five a.m. to 
milk the cows." 

I asked at what hour Sunday School began in 
those days, and the President responded: 

"At ten in the morning. We used to sing a song 
that said, 'Never be late to the Sunday School class 
. . . promptly at ten in the morning.' " He repeated 
several times, "promptly at ten in the morning." 
He seemed to savor the thought and underscore a 
virtue for which he is known: promptness. And, as 
those who know him best can testify, his day still 
begins long before most people awaken. 

Asked if he remembered any of his early Simday 
School teachers, he replied, "I remember Brother 
Parry in the old, rock school house. He was a school 
teacher, too. But I remember his class in Sunday 
School because most of the girls were in there. . . . 
I don't remember how old I was then, but I guess 
I was old enough to be interested in the girls." And 
his face lit up as though all 94 candles were afire. 

"Brother Parry was our teacher, and it comes to 
me now, he had one eye out. . . . The children re- 
spected him. I remember we met in a large room 
with classes separated by curtains. We all knelt 
down in front of Brother Parry." Lawrence broke in 
to ask why. And the president replied, "So we could 
hear him — there was so much interference. 

"CharHe Wright was superintendent. ... I 
crossed the aisle in the Sunday School to join an- 
other class because the girls and boys I wanted 
were in that class. ... I was a law unto myself." 

At this point, Lawrence commented with a 
chuckle, "We had better keep that off the record!" 
But, here it is, a confession that rings true. And it 
reveals a problem that still exists. That is why 
Superintendent David Lawrence McKay recently 
wrote in The Instructor that advancement should 
be made so that students might remain with or join 
groups where they are socially adjusted. It is inter- 
esting that the President would recall this incident 
as being significant to him many years ago and that 
he would recall by name both the superintendent 
and the teacher who played roles in this little drama 
of advancement. 

(Concluded on page 339.) 



The Spiritual Life, 
The True Life of Man 

by President David O. McKay 

If we are true within, if we remain steadfast in 
integrity, we are rich in the eyes of God who sees the 
heart and judges therefrom. The true Hfe within is 
largely the measure of what we are. But we are 
dual beings — our body, the outward part, is the 
temple, if you please; and the spirit within, the true 
life. We cannot ignore the importance of the com- 
plete picture as suggested by the Apostle Paul (in 
speaking of the church) : 

For the body is not one member^ but many. 

And the eye cannot say unto the hand, I have 
no need of thee: nor again the head to the feet, I 
have no need of you. (l Corinthians 12:14, 21.) 

I like this comparison because it suggests the 
importance of inward and outward "completeness." 
The healthy man, who takes care of his physical 
being, has strength and vitality — his temple is a fit 
place for his spirit to reside. 

There are many things which attack the vitality 
of the body. We are exposed to disease which may 
make its inroads in one organ, which, being weak- 
ened, weakens and impairs other organs, the result 
being that the body succumbs to the attack. Thus 
bodily ailments deprive us of the full exercise of our 
faculties and privileges, and sometimes of life itself. 
It is necessary, therefore, to observe the laws of 
physical health and happiness. 

Here is a selection from Edward Everett Hale re- 
flecting his views on some of the physical factors of 
life, and written a half century or so ago: 

The peril of this century is physical decay. This 
peril is gravely eminent with respect to all who dwell 
in our great cities. All the conditions of life in the 
modern American city favor it; wealth or the accum- 
ulation of the wherewith to gratify the desire is the 
great incentive of our contemporaneous life, and 
under its fevered stimulation, vast numbers of men 
and women, utterly careless of the body's needs or 
demands, struggle in the great conflict and eventual- 

(For Course 9, lessons of October 22 and December 3, "The Gos- 
pel — a Plan for Right Living" and "A Latter-day Saint Obeys the 
Word of Wisdom"; for Course 19, lesson of September 10, "Why a 
Church?"; for Course 25, lessons of November 19 and 26, "Ye Shall 
Know of the Doctrine" and "Judge Not — Condemn Not"; for Course 
27, lessons of October 29 and November 26, "Mortal Probation" and 
"The Law of Moses and the Gospel"; for Course 29, lesson of Octo- 
ber 29, "Free Agency; Accountability; Sin; Punishment"; to support 
family home evening lessons 2, 3, and 11.) 

ly go down victims of the unchangeable law of na- 
ture. . . . There is a great natural truth, universally 
demonstrated, with regard to the various forms of 
living organisms, and that is when all the functions 
of the body work together harmoniously . . . there 
is found a normal, strong, healthy organism, cap- 
able of existing under conditions that would mean 
the quick dissolution of one in which there was a 
derangement of the natural functions. 

But, great as is the peril of physical decay, great- 
er is the peril of spiritual decay. The peril of this 
century is spiritual apathy. As the body requires 
sunlight, good food, proper exercise and rest, so the 
spirit of man requires the sunlight of the Holy Spirit, 
proper exercise of the spiritual functions, the avoid- 
ing of evils that affect spiritual health that are more 
ravaging in their effects than the dire diseases that 
attack the body. 

I am greatly concerned over the conditions that 
are existing today in the world about us. Never 
before have the forces of evil been arrayed in such 
deadly formation as they are now. Few will ques- 
tion the fact that we are living in critical times. 
Satan and his forces are attacking the high ideals 
and sacred standards which protect our spirituality. 
One cannot help but be alarmed by the ever-increas- 
ing crime wave. Even children are being corrupted 
by it, and youth are caught in its whirlpool and are 
being contaminated overwhelmingly by it. Too many 
of our young folk respond to the call of the physical 
because it seems the easy and natural thing to do. 
Too many of our young people are vainly seeking 
shortcuts to happiness and are often tempted to 
indulge in the things which appeal only to the baser 
side of humanity, five of the most common of which 
are: (1) vulgarity and obscenity, (2) drinking and 
the using of narcotics, (3) unchastity, (4) disloyalty, 
and (5) irreverence. 

Physical diseases may stop the manifestations of 
life in the body, but the spirit lives on; but when 
disease of the spirit conquers, life ebbs eternally. 
When men become spiritually sick, they do not care 
much for religion. They think it is not necessary 
for them to attend to their spiritual needs. Dissat- 



isfied with themselves, they find fault with those who 
do enjoy the true life of spirituality. Why? Because 
they do not know what real spiritual life is. They 
succumb to the diseases that are attacking the spirit. 

I have in mind young people who become asso- 
ciated with the wrong kind of company, and who 
spend their time in wanton and wasteful ways. They 
withdraw themselves from the things of the spirit 
and in doing so invite into their souls a mgJady that 
is more fatal than a wasting fever. They become in- 
fected with the virulent germs of spiritual disease. 
This condition keeps them from their quorum meet- 
ings, from Sunday School and sacrament meetings, 
and from other Church associations. They lose the 
moral strength to go to these places for spiritual 
sunHght and for the healthful exercise of the spirit. 

There are other manifestations of spiritual poi- 
soning: The man who hates his brother has in his 
spirit a disease which will impair his spiritual life. 
The man who cheats his neighbor is weakening his 
spirituality. Dishonesty is a spiritual disease. The 
man who steals is inviting into his soul that which 

will prevent him from growing to the perfect stature 
of Christ. The man who fails in any way to live up 
to that which God and conscience tell him is right 
is weakening his spirituality. 

If we are true within, if we are pure, if we are 
sincere, God is our stay and our inspirer, and the 
outward attacks and temptations carmot hurt us any 
more than Daniel of old was hurt in the lions' den 
when God protected him. We are outwardly strong 
only to the extent that we are pure and true as in- 
dividuals, by seeking the truth and Hving in harmony 
with it, and by resisting every influence that tends 
to destroy or to dwarf the spiritual life. 

I appeal to all members of the Church, and es- 
pecially to the youth, to be courageous in maintain- 
ing the moral and spiritual values of the Gospel of 
Jesus Christ. After all. 

For what is a man profited, if he shall gain the 
whole world, and lose his own soul? or what shall a 
man give in exchange for his soul? (Matthew 16:26.) 

Library File Reference: SPIRITUAL LIFE. 

IN HONOR OF PRESIDENT DAVID O. McKAY {Concluded from page 337.) 

The President then recalled that Solvina Parry 
was also one of his teachers and that she was the 
daughter of Brother Parry. When asked if she 
were a good teacher, he thought a moment and said, 
"I don't know how you measure it, but she was a 
good teacher." 

"Those were happy days, weren't they. Brother 
McKay?" I asked; and when he said, "Yes," a warm 
glow filled his face. At that moment I took the 
picture which appears on page 337. 

Then he told us how Patriarch John Smith came 
to Huntsville. "He gave me a blessing — and a horse 
with a broken leg." He said the patriarch told him 
that if he would take care of the horse he could 
have him. He tried, but the horse died. "So I guess 
I will have him in the next world," he commented, 
with a smile. Then he recalled some of his favorite 
horses by name and described their color and size. 

His mind went back to the old bell in the steeple. 
He said, "I remember an experience John Halls and 
I had with that bell. The Republicans were holding 
a rally in Huntsville. John and I climbed up into the 
gallery and rang the bell every time they applauded. 
It disturbed them, and two men came up to see 
who was ringing the bell. When we heard that they 
were coming, John and I climbed up into the attic. 
There was no flooring. If we had happened to fall, 
we would have fallen through the plaster right down 
on the heads of the audience. The two men who 
came up to see who was causing the trouble were 
A. P. Renstrom, a bishop's counselor, and A. L. 
Tracy, the constable. When they came up we scam- 

pered across the rafters to the eaves. They threw 
a light on us and recognized us, and the constable 
turned us over to Brother Renstrom. He was our 
friend, and our reputations were saved." 

President McKay has held positions in the Sun- 
day School from teacher to general superintendent. 
When asked which one he enjoyed most he replied, 
"I enjoyed them all." When asked if he thought the 
purpose of the Sunday School had changed over the 
years he said, "No, we should aim right at what we 
did when I went to Sunday School." 

When asked what he considered to be the great- 
est reward of the Sunday School teacher. President 
McKay said, "I cannot think of one — every effort 
brings its own reward." 

Feeling the prophetic power of President McKay, 
I ventured a question that looked to the future, I 
asked. "What do you see ahead for the Sunday 
School?" He paused in deep meditation for what 
seemed a long time. Then he spoke with great 

"Only success is ahead for the Sunday Schools. 
... I see no failure, only success!" 

And I thought, as we left his presence, here is 
an inspired leader whose faith in every Sunday 
School worker enables him to forsee, "Success, only 
success." In that one word, his 94th candle bums 
Hke a beacon to guide us onward and upward to- 
ward perfection. We all join to say, "Happy birthday 
to you. President McKay!" 

— Lorin F. Wheelwright. 

Libray File Reference: McKAY. DAVID O. 



Our walk through mortality can seem long and 
burdensome, or fleeting and happy. Yet in relation 
to eternity, it is very short indeed. According to 
God's reckoning of time we have . . . 




by Max L. Waters* 

And we will prove them herewith, to see if they 
will do all things whatsoever the Lord their God 
shall command them. (Abraham 3:25.) 

At the close of our Lord's ministry, He spoke to 
Peter asking if Peter loved Him. Thrice Peter re- 
sponded, "Yea, Lord, thou knowest that I love thee." 
Each time the Lord commanded, "Feed my sheep." 
(See John 21:15-17.) On another occasion, the 
Lord spoke to Peter, saying that Satan desired to 
have him that he might sift him as wheat. Then 
He added, "But I have prayed for thee, that thy 
faith fail not: and when thou art converted, 
strengthen thy brethren." (See Luke 22:31-32.) 

Though Peter had served with the Lord and had 
followed him throughout His mortal ministry, and 
though he had frequent opportunity to feast upon 
the teachings of the Master, yet there was more 
required. Peter was commanded to strengthen his 
brethren, after he himself became converted. This 
indicates that there is a time for feasting and a time 
for feeding others. 

These counsels lead to a better understanding of 
our progress during our mortal probation. There is a 
time given to each of us to listen to the counsel of 
parents, general, ward, and stake authorities. From 
these and other appointed leaders we may learn the 
doctrines of the kingdom. Through faithful feasting 
upon the words of life, the "narrow way" which 
leads to our Father's presence is made clear. 

(For Course 9, lesson of October 22, "The Gospel— a Plan for 
Right Living"; for Course 17, lesson of November 19, "Jacob"; for 
Course 19, lesson of September 10, "Why a Church?"; for Course 25, 
lesson of November 19, "Ye Shall Know of the Doctrine"; for 
Course 27, lessons of October 8 and 29, and November 5, "The Crea- 
tion," "Mortal Probation," and "The Law of Justice"; for Course 
29, lesson of October 29, "Free Agency; Accountability; Sin; Punish- 
ment"; and of general interest.) 

*Max L. Waters is bishop of BYU 10th Ward. BYU 3rd Stake; 
he served in the Spanish-American Mission (1953-1956). Born in 
Hurley, Idaho, he earned degrees from Brigham Young University 
(B.S., 1958; M.A., 1960) and Colorado State College (Ed.D., 1963) 
and is a member of Phi Kappa Phi, national scholastic fraternity. 
His written work has been published in professional journals. He 
and his wife, the former Jacqueline Myers, have four sons. 

Through family home evenings and other in- 
spired correlation programs we may become fully 
converted to the Lord Jesus Christ and "stand in 
holy places" so that, through continued obedience 
and faithfulness, covenants may be sealed by the 
Holy Spirit of Promise. The pathway must be fol- 
lowed by each child of God. Each of us begins by 
learning his duty. Afterward, there comes a time 
when we may be called to feed the sheep. At this 
point, we pray for and strengthen our brethren. 
Thus, all are edified. 

Assuming Peter to be right when he declared 
that one day is with the Lord as a thousand years, 
and a thousand years as one day (See // Peter 3:8), 
and further assuming that we were to live to be 
80 to 100 years old, we would remain in this second 
estate for approximately two and one-half hours. 
The way has been clearly marked. Much prior prep- 
aration and instruction has been given us, so that 

Art by Dale Kilbourn. 

"Simon, son of Jonas, lovest thou me? . . . Feed my sheep." 



part of the way would seem familiar. In His love 
the Lord follows our journey with solicitude and 
great anticipation. 

Perhaps the best way to describe the journey, 
and our relationship to those who care on the other 
side, would be an example from our own experience. 
As a child begins to walk, parents are thrilled with 
his first steps. As the child takes additional steps, 
there is great excitement among all members of the 
family. What parent would punish his child because 
he did not walk perfectly in his first attempts? Or 
what parent would reject a child for not running at 
the end of the first week? As we enter The Way, 
there is great excitement over each spiritual step 
taken. When we stumble, great love is shown from 
heaven, and continued encouragement is given to 
press onward. Rejection does not come because as 
sons and daughters of God we cannot run spiritually 
in the early years of our lives. Rather, there is great 
rejoicing in continual progress. We should not be- 
come discouraged upon entering The Way if we are 
not able either to walk or run spiritually immediately, 
but rather, in our homesickness for our Real Home, 
we should gain a desire to increase the pace as 
life progresses. And after we have journeyed toward 
the Tree of Life for many years, we will find that our 
steps are more sure and that the strength we have 
gained will enable us to assist others. 

What Father, sending a son or a daughter into 
the world for two and a half hours, would want him 
to waste his time? We are not here just to have a 
good time, but rather the journey is intended to be 
one of constant effort and struggle. As we progress 
toward the Tree of Life, time becomes more precious, 
souls become more important, and opportunity is 
earnestly sought to help feed the sheep. We realize 
there is no time to fritter away on nonessentials. 

If we are truly committed members of the Church, 
we must realize what the Lord meant when He said, 
*T, the Lord, am bound when ye do what I say; but 
when ye do not what I say, ye have no promise." 
(Doctrine and Covenants 82:10.) There is only one 
way, one faith, one baptism, one Lord and God of 
all. The journey is the same for all. These few 
hours that are spent in proving whether or not we 
shall do all that the Lord our God hath commanded 
us are important. Let it not be said of us at the end 
of our journey, as was written of Belshazzar: ". . . 
Thou art weighed in the balances and art found 
wanting." (Daniel 5:27.) Let us rather hear the 
glad words: 

. . . Well done, thou good and faithful servant: 
thou hast been faithful over a few things, I will make 
thee ruler over many things: enter thou into the 
joy of thy lord. (Matthew 25:21.) 

Library File Reference; MORTALITY. 


Advisers to the 

General Board: 

General Superintendent: 

First Asst. Gen. Supt.: 

Second Asst, Gen. Supt.: 

General Treasurer: 

Acting General Secretary: 

i Richard L. Evans 
\ Howard W. Hunter 
David Lawrence McKay 
Lynn S. Richards 
Royden G. Derrick 
Paul B. Tanner 
Jay W. Mitton 


Associate Editors: 

Business Manager: 

Managing Editor: 

Editorial Assistants: 

Research Editor: 
Art Director: 

Circulation Manager: 


Instructor Secretary: 


Executive Committee: 

Instructor Use and 
Circulation Committee: 

President David O. McKay 

David Lawrence McKay 
Lorin F. Wheelwright 

Jay W. Mitton 

Burl Shephard 

Virginia Baker 
Goldie B. Despain 

H. George Bickerstaff 

Sherman T. Martin 

LaNeta Taylor 

Marie F. Felt 
Amy J. Pyrah 
A. William Lund 


David Lawrence McKay, Lynn S. Richards, Royden G. Derrick, 
Paul B. Tanner, Jay W. Mitton, Claribel W. Aldous, Ruel A. 
AUred, Carlos E. Asay, J. Hugh Baird, Catherine Bowles, John 
S. Boyden, G. Leland Burningham, Marshall T. Burton, Herald 
L. Carlston, Victor B. Cline, Calvin C. Cook, Robert M. Cundick, 
L. H. Curtis, D. Evan Davis, Carolyn Dunn, Reed C. Durham, 
Jr., Robert L. Egbert, Henry Eyring, Frank W. Gay, Elmer J. 
Hartvigsen, Samuel L. Holmes, Lewis M. Jones, A. Laurence 
Lyon, Thomas J. Parmley, Willis S. Peterson, Rex D. Pinegar, 
Blaine R. Porter, Eldon H. Puckett, Warren E. Pugh, Ethna R. 
Reid, Wayne F. Richards, G. Robert Ruff, Alexander Schreiner, 
Carol C. Smith, Joseph Fielding Smith, Jr., Donna D. Soren- 
sen, Barbara Jane Vance, Kathryn Barnes Vernon, Lorin F. 
Wheelwright, Frank S. Wise, Clarence E. Woimacott, Ralph 

Published by the Deseret Sunday School Union of The Church of 
Jesus Christ of Latter-day Saints, the first day of every month at Salt 
Lake City, Utah. Entered at Salt Lake City Post Office as second class 
matter acceptable for mailing at special rate of postage provided in Sec- 
tion 1103, Act of Oct. 3, 1917, authorized on July 8, 1928. Copyright 1967 
by the Deseret Sunday School Union. All rights reserved. 

Thirty to forty-five days notice required for change of address. When 
ordering a change, please include address slip from a recent issue of the 
magazine. Address changes cannot be made unless the old address as well 
as the new one is included. Also, report the new postal ZIP Code number. 

Mail subscriptions to The Instructor, 79 South State Street, Salt Lake 
City, Utah 84111. Subscription price is $3 per year, paid in advance. 
Single issues, 35 cents each. 

Bound volumes sell for $6.75 when all magazines are furnished by The 
Instructor. When subscriber supplies his own issues, binding charge Is $3.75. 

Lorin F. Wheelwright, chairman; Henry Eyring, G. Robert Ruff, Donna D. Sorensen, 
Reed C. Durham, Jr., Ethna R. Reid. 

G. Robert Ruff, chairman; Calvin C. Cook, Lewis M. Jones, Jay W. Mitton. 



Sunday School Prepares for... 

...challenging themes No Greater Cair 

by G. Robert Ruff 

In September of 1966 the Des- 
eret Sunday School Union, mark- 
ing more than 117 years of Gospel 
teaching to Church members of 
all ages, inaugurated a new pro- 
gram of once-a-year Departmental 
Sessions, with general board mem- 
bers and outstanding specialists 
and several general authorities 

Attendance at these sessions ex- 
ceeded all expectations. Some de- 
partments had "standing room 
only." All were well attended. 

Fall 1967 General Conference 

Sessions Even Bigger, Better, 

and More Useful 

Profiting from experience with 
the first such conference last year, 
a new Sunday School general 
board, appointed by the new gen- 
eral superintendency in February, 
1967, has been working diligently 
to build programs for every course 
and department in the Sunday 
School that will encompass new 
concepts of teaching, new aids for 
the new style stake board and 
ward faculty organizations. 

"Anyone who wishes to under- 
stand the new programs of the 

M. Ross Richards, Marie C. Richards, 
teaching aids specialists, go over charts 
with Wolfgang Klem, Course 27 teacher. 

Sunday School, the new courses of 
study, and the newest concepts of 
Gospel teaching will find it well 
worth his time and effort to attend 
these departmental sessions," 
advises General Superintendent 
David Lawrence McKay. 

Departmental Sessions 
Friday, September 29 

Departmental Sessions are sched- 
uled in various stake and ward 
meeting facilities throughout Salt 
Lake Valley on the evening of 
Friday, September 29. All sessions 
will run from 6:45 p.m. until 
8:30 p.m. Highlights of the ses- 
sions are shown on the adjacent 

Calvin C. Cook, general board member in charge of Course 13, examines visual 
aids for course prepared by Arvilla Wells and Helen Johnson. 

Special Instructor Breakfast, 
Saturday, September 30 

One of the many highlights in 
last year's departmental programs 
was the special breakfast conduct- 
ed by The Instructor magazine 
committee and staff for members of 
stake presidencies, stake superin- 
tendencies, and stake Instructor 
Use Directors. An outstanding 
program is planned again for this 
year, beginning at 7 : 00 a.m. in the 
University of Utah Union Building 
ballroom. Last year almost 500 
people attended, and more are ex- 
pected this year. Facilities are lim- 
ited, so make your reservation early. 

Sunday Sessions for 

Superintendencies and 

Junior Sunday School Coordinators 

Following Sunday afternoon 
general conference, stake superin- 
tendencies and Junior Sunday 
School coordinators will meet in 
special sessions in the 17th ward 
chapel and cultural hall. 

All stake and ward Sunday 
School officers and teachers, mem- 
bers of stake presidencies, high 
councils, and bishoprics who are 
assigned to Sunday School respon- 
sibilities are invited to attend these 
Friday evening departmental ses- 
sions. There are no meetings 
scheduled on Friday evening for 
Sunday School superintendencies, 
in order to permit them to attend 
one of the departmental sessions in 
their area of responsibility. 

October Conference Departmental 
meetings were planned by a committee 
of general board members, including: 
LaThair H. Curtis, Warren E. Pugh, 
G. Robert Ruff, Jay W. Mitton, Donna 
D. Sorensen, Thomas J. Parmley, Carol 
C. Smith, and Alexander Schreiner, 
with Elmer J. Hartvigsen as chairman. 





Save This Handy Guide to 


Friday, September 29, 1967—6:45 to 8:30 p.m. 

Course or Department 

Course 3: 
Gospel Lessons for Little Ones 

Course 5: 
Growing in the Gospel — Part I 

Course 7: 
Living Our Religion — Part I 

Course 9: 

What It Means To Be 

a Latter-day Saint 

Course 11: 
Old Testament Stories 

Course 13: 
The Life of Christ 

Course 15: 

The Church of Jesus Christ 

in Ancient Times 

Course 17: 
Life in Ancient America 

Course 19: 
The Gospel Message 

Course 23: 
Teaching the Gospel 

Program Highlights 

Specialists in child development will discuss new teaching techniques for this age 
group. General board member Barbara Vance will answer the question, "But 
Where Do I Find an Angel?" 

Ruth Lundgren, supervisor of student teachers. University of Utah College of 
Education, will discuss, "The Five-year-old in Sunday School." Carol Smith, 
Sunday School general board member and course chairman, will review course and 
manual. Filmed classroom situations will lead into discussions. 

A keynote address by Stephen R. Covey, former mission president and now Brigham 
Young University administrator; a special tableau; presentation on Instructor use; 
an analysis of course lessons; and a brainstorming session on teaching techniques 
are features of Course 7 under direction of general board member Eldon H. Puckett. 

Practical demonstrations on usable techniques for "Making the Shift from Tellmg 
to Showing" (J. Lloyd Eldredge) ; "Projecting from the Church Classroom to the 
Home" (W. C. Hammond); and "Teamwork and Method Variations m Church 
Instruction" (Maurice Capson and Sterling Rigby), promise a full and informative 
evening under supervision of board member G. Leland Burningham. 

General board member Carolyn Dunn promises surprises, including a skit on the 
"Mini-teacher"; new ways to make Old Testament stories and Gospel messages 
come alive for 11-year-olds; and a moving keynote talk by Milton Weilenmann, 
former mission president and member of Priesthood Missionary Committee. 

Dr. Elliott Landau, University of Utah professor of education and radio cornmen- 
tator on child care and education, will demonstrate, "How to Make the Life of 
Jesus Interesting to 13-year-olds" . . . while Arvilla Wells and Helen Johnson 
will show how to use teaching aids in doing it . . . all under direction of general 
board member Calvin C. Cook. 

Text author Dr. Lowell L. Bennion will discuss ways of "Making Our Lessons Live 
in the Lives of Our Students" . . . and a teen panel under the direction of Charles 
W. Dudley, high school counselor, will discuss "Our Students— How Well Do We 
Know Them?" Wayne F. Richards is general board member in charge. 

General board member in charge, Reed Durham, will discuss manual, supplement, 
and teaching aids. Film, "No Need to Stay," will set stage for youth panel 
moderated by Dr. Joe J. Christensen of LDS Institute discussing, "What Makes 
a Good Sunday School class . . . teacher . . . and student?" William E. Berrett, 
Seminary and Institute administrator, will discuss how to teach the great message 
of the Book of Mormon. 

Course author William E. Berrett will discuss specific approaches to lesson presen- 
tation . . . U. Carlisle Hunsaker, LDS Institute instructor, and Fred C. Goldthorpe of 
the LDS Institute of Religion at University of Utah, will discuss ways of using 
problem and question approaches in the classroom . . . and Elder Paul H. Dunn 
will deliver a keynote message ... all under supervision of board member 
Thomas J. Parmley. 

General board members Ruel A. Allred, J. Hugh Baird, and Rex D. Pinegar will 
tell" How To Supervise" and "How To Be Supervised." Materials presented are 
planned to serve as guides for stake leadership and ward faculty meetings. 


(Concluded on page 356.) 


In a troubled world where many thousands of young men serve 
their country far from home under trying and unfortunate cir- 
cumstances, and many wonder about the "why," it is good to 
know that the work of the Lord is reaching into Far Eastern 
lands, and that even in areas of war, bloodshed, hatred, and 
selfishness, man does not stand alone. Elder Gordon B. Hinckley 
presents from his "Asian Diary" a graphic picture of his travels 
through the Far East during October, 1966, to supervise the 

work of the Church. 


by Elder Gordon B. Hinckley 
of the Council of the Twelve 

I am going to read to you a few entries from my 
personal journal. I do so only because I would like 
to share with you some of the experiences which 
have been mine — experiences which may appear cas- 
ual and unimportant, but which have had their part 
in building my testimony and increasing my appreci- 
ation for many associates in various parts of the 
world. I open with the entry of October 6, 1966: 

"Boarded Pan-American flight 845 at noon in 
San Francisco for Tokyo. Flew up the California 
coast, and on past Oregon and Washington, and then 
over British Columbia and Alaska. To the east 
could be seen the magnificent Canadian Rockies. 
How beautiful is this land, this land of great promise 
and wondrous destiny. Notwithstanding the fact that 
I have traveled more than 400,000 miles in the air, 
every ride seems an incredible miracle as these huge 
jets knife the stratosphere at ten miles a minute. 

"On our approach to Tokyo we came in past Fuji- 
yama, the poetically beautiful mountain of Japan, 
its magnificent symmetry outlined against the sky. 
President and Sister Komatsu and a group of our 
local saints were at the airport. We belong to the 
greatest society of friends on earth — The Church of 
Jesus Christ of Latter-day Saints. No matter where 
you meet them, no matter the language they speak, 
no matter whether they are round-eyed or almond- 
eyed, they are the same. . . . 

"SATURDAY, OCTOBER 8: Boarded North- 
west Orient flight 3 for Seoul, Korea. As we disem- 
barked from the plane, scores of voices sang, "Come, 
Come, Ye Saints." The thought crossed my mind, 
"How interesting that this hymn written in 1846 
while our homeless people were slogging through the 
mud of Iowa, should now be sung so beautifully in 

(For Course 7, lessons of September 17 and October 29, "Other 
Places of Worship" and "Church Activities Make Us Happy"; for 
Course 9, lessons of October 22 and November 19, "The Gospel — a 
Plan for Right Living" and "A Latter-day Saint Partakes of the 
Sacrament"; for Course 15, lesson of October 15, "In the Service of 
the Lord"; for Course 19, lesson of September 10, "Why a Church?"; 
for Course 25, lesson of November 19, "Ye Shall Know of the Doc- 
trine"; for Course 27, lessons of October 29 and November 5, "Mor- 
tal Probation" and "The Law of Justice"; to support family home 
evening lesson 11; and of general interest.) 

far away Korea. Surely the stone which was cut out 
of the mountain without hands is rolling forth to 
fill the whole earth. 

"SUNDAY, OCTOBER 9: Met in a fast and 
testimony meeting at 8 this morning with the mis- 
sionaries of Korea. I wept as I heard them speak 
and saw them weep. This is a ceaseless miracle of 
Mormonism, this personal conviction that can come 
to anyone willing to pay the price — this witness that 
God lives, that Jesus is the Christ, that the Church 
is true. 

"Then at 1 o'clock to the 8th Army chapel for a 
meeting with our servicemen. Over the years, I have 
attended many such meetings in this chapel. The 
personnel change as the men are rotated, but the 
spirit is always the same. As usual there were non- 
members brought by enthusiastic members of the 

"At 4, with President and Sister Spencer J. Pal- 
mer, we drove out past the ancient East Gate of 
the city, a remnant of the great wall that protected 
Seoul in an age when there were no airplanes. As we 
approached the East Chapel, Boy Scouts in uniform 
greeted us — Mormon Boy Scouts, handsome young 
fellows who made you feel proud when you shook 
their hands and said, "Anyanghashnamika." 

"The new building was filled. Present were many 
dignitaries. The choir sang the hymns of Zion, a 
choir with rich and pleasing voices. The Koreans 
are properly known as 'The Welsh of the Orient.' 

"In the authority of the Holy Priesthood, we 
dedicated the first building ever constructed by the 
Church on the mainland of Asia, the most heavily 
populated area of the earth. This has been an historic 
day, and a day of promise for the Church in the 
Far East. . . . 

"SUNDAY, OCTOBER 16: I am tired tonight 
as I write these lines. Up very early this morning 
after four hours of sleep. Picked up by Captain 

* Excerpted from "Asian Diary," by Elder Gordon B. Hinckley, 
Speeches of the Year, Brigham Young University Extension Publica- 
tions, Provo, Utah. Used by permission. 



Hardesty and driven out to Futenma. Again there 
is a great military buildup here in Okinawa. Our 
brethren are asking for another chapel near the great 
airbase at Kadena. 

"We then hurried back to Naha where more than 
350 persons were crowded into the beautiful new 
building which we dedicated this morning. It stands 
in the shadow of the bloody Shuri line where only 21 
years ago [April, 1945] there were more than 12,000 
American casualties in the terrible battles that 
raged here. How fierce then was the war; how sweet 
the peace as we felt it in that beautiful new build- 
ing this morning. 

"Following the meeting and the shaking of many 
hands, we flew to Taipei, the capital of the Republic 
of China, where we were met by President and Sister 
Keith E. Gamer, dedicated and wonderful leaders 
of the Southern Far East Mission. At 5 o'clock of 
the same day we dedicated another new building, 
the first ever constructed by the Church in the great 
realm of China. More than 500 persons were in at- 
tendance, most of them Chinese and Taiwanese. 
We now have approximately 3,000 native members 
of the Church in Formosa, with 15 branches. It was 
only eight years ago that missionary work was be- 
gun here. . . . 

Elders Gordon B. Hinckley and Marion D. Hanks meet 

"SUNDAY, OCTOBER 23: This is a day to 
remember. We are in the Phihppines. This island 
republic holds a special place in my affections. It 
was only five years ago that we gathered a few of 
our American brethren and sisters together here to 
invoke the blessings of the Lord upon the missionary 
work we were about to commence. There was one 
native member of the Church in that meeting — 
David Lagman. This morning in the dedication of 
the new Manila chapel there were 1,050 in attend- 
ance, and the native membership has now reached 
2,000. We need a building in Quezon City where the 
branch has over 400 members. The work has spread 
to San Fernando, Baguio, Tarlac, Cebu City, Iloilo 
City, and other places. How great is the promise of 
the future. 

"FRIDAY, OCTOBER 28: This great and fas- 
cinating British Crovm colony of Hong Kong came 
out of the Opium War. This is the place where 
East meets West and the place also where my spirits 
have been revived and my testimony enriched as I 
have experienced many meetings such as the meeting 

"We met from 8 in the morning until 3 in the 
afternoon while 84 missionaries bore testimonies of 
(Continued on page 346.) 
servicemen and Church members in Far Eastern tour. 



ASIAN DIARY (Continued from page 345.) 

the divinity of this work. How marvelous to feel the 
spirit of these young men and women who dedicate 
their lives to the work of the Lord! As they were 
speaking, I looked over to a comer of the room and 
saw in my mind's eye a sailor who had dropped in 
on such a meeting some years ago while his ship was 
anchored in Hong Kong harbor. He was touched by 
the spirit of that meeting and out of the impressions 
of that day came his conversion. I met with him 
in the eastern part of the United States the other 
day as a member of a branch presidency. 

"Tomorrow we go to Vietnam. 

"SATURDAY, OCTOBER 29: Elder Marion 
D. Hanks, President Keith E. Gamer, and I boarded 
Cathay Pacific Airways for Saigon. We flew in a 
great circle that took us over Vietnam and into 
Phnom Penh, the capital of Cambodia. From here 
we flew over the delta country of the Mekong River. 
It is a beautiful part of the earth, rich and fruitful 
— and terribly dangerous for those who would seek 
to rid it of the Viet Cong who rule it. 

"We were met at Tan San Nhut Airport by Major 
Allen C. Rozsa and his associates. He is president of 
the South Vietnam Zone of the Southern Far East 
Mission. Before leaving the front door of the airport, 
we were asked to sign a waiver releasing the govern- 
ment from all liability for our safety and welfare. 
We then boarded an old C-47, a "Gooney Bird," 
furnished by the Air Force. The sergeant in the 
cabin didn't bother to close the door; it was too hot. 
He said we needed the breeze. The plane climbed 
into the sky and we were off for a three-and-a-half 
hour ride to DaNang. 

"Some wag had painted on the rest-room door at 
the rear, 'The GUTS Airline. God Understands 
the Tme Situation.' Camouflage coveralls and sur- 
vival gear hung on a rack in the rear. We wouldn't 
have known how to use them had we been asked to. 
We were flying over Viet Cong territory. That 
seemed all right until the port motor began to lag 
and cough, and the propeller was feathered. Strange 
thoughts fill your mind under such circumstances. 
Our spirits lifted when the motor caught hold again. 

"C rations afforded a good lunch as we flew over 
the towns and villages of South Vietnam, little 
pockets held by the Americans and Vietnamese amid 
the vast, dark jungle controlled by the Cong. 

"As we approached DaNang, Major Rozsa said, 
Tf we're going to get shot, this is where it will hap- 
pen, as we come in for a landing.' We made it all 

"We were driven to the Marine base chapel 
where we met with our brethren. I shall never forget 

that picture or that meeting. What a sight they 
were! What a wonderful group, these young breth- 
ren of ours. We loved them the minute we looked 
into their eyes. Most of them looked so young. They 
were dressed in battle fatigues, with mud on their 
boots. They had come down from the Rock Pile and 
Marble Mountain along the DMZ, where the fighting 
has been rough and vicious, and where the smell of 
cordite and death are in the air. As they entered 
the chapel, they stacked their M-16 automatic rifles 
along the two back rows and sat down, many of them 
with a pistol on the right side and a knife on the left 

"This was district conference in the Northern 
District of South Vietnam. The program of the 
services contained the names of three who had been 
recently killed. 

"After the meeting we ate from a chow line and 
then stood about and talked for hours. It was an 
experience both wonderful and depressing to be so 
close to these good young men, men who hold and 
honor the priesthood, men who are valiantly doing 
their duty as citizens of this country, but who would 
rather be doing something else. I thought as I talked 
with them that they ought to be in school, at BYU 
or Ricks or any one of a score of other good insti- 
tutions, acquiring creative and challenging skills 
rather than walking fearsome patrols in the dark of 
the Asian jungle where death comes so quickly and 
quietly and definitely. These are the kids who ran 
and laughed and played ball back home, who drove 
the highways in old jalopies, who danced with lovely 
girls at the Gold and Green balls, who administered 
the sacrament on Sunday. Thesfe are boys who come 
from good homes where the linen is clean and show- 
ers are hot, who now sweat night and day in this 
troubled land, who are shot at and who shoot back, 
who have seen gaping wounds in a buddy's chest and 
who have killed those who would have killed them. 
And I thought of the terrible inequaHty of sacrifice 
involved in the cause of human liberty. 

"There are no hotels in DaNang, where the pop- 
ulation is growing as more and more men pour in. 
We were offered beds in an unfinished hospital, but 
we could not sleep. Every few minutes an F-4 Phan- 
tom jet roElred overhead northbound, traveling at 
supersonic speed. With each one, the thought 
crossed my mind, 'Will he come back?' 

"SUNDAY, OCTOBER 30: Up at 4: It was 
raining, warm rain, that made the earth soft and 

"Captain Shelton had arranged for an ambulance 
to pick us up. I wondered as we jostled over the 



Major Allen C. Rozsa pilots plane (or visiting authorities. 

muddy, bumpy road about other passengers who had 
ridden this vehicle. 

"At the airstrip we again dimbed aboard the 
Gooney Bird and lifted into the sky as the dawn 
came up like thunder across the South China Sea. 
We flew over Cam Ranh Bay and saw as beautiful 
a beach as I had seen anywhere in the world, but it 
was deserted. 

"At Nha Trang we convened the conference of 
the Central District of the Church in Vietnam. The 
men gathered from the various branches of this dis- 
trict. We met in an unfinished mess hall, the largest 
gathering place to be found on the base. Those of 
the First Cavalry who had come in from the battle 
areas of the highlands asked us if they could have 
the sacrament; they had not had it in weeks. How 
precious become the blessings of the Church to those 
who are denied them! 

"I met many elders, whom I had previously met 
in Frankfurt, and Paris, and Tokyo, and Taipei. How 
wasteful is war in lives and treasure, in talent and 

"We then flew to Saigon for the conference of 
the Southeastern District. More than 200 were 
crowded into the roof garden of the Caravelle Hotel. 
The opening prayer was offered by Brother Minh, 
the first native elder baptized and ordained in South 
Vietnam. Other converts and investigators were in 
the congregation. At the conclusion of that historic 
meeting I felt impressed to dedicate the land of 
South Vietnam for the preaching of the Restored 

"In the evening a group of the Church leaders 
met together in the apartment of Brother Hart for a 
testimony meeting. Artillery and mortar fire were 
heard on the outskirts of the city while, one by one, 
we shared our faith with each other. These are men 
with families at home — with five and six and seven 
children — who stood on their feet and said that they 
had never done a better work in their lives than 
they are now doing among their brethren in Viet- 
nam. As I listened to them I thought, 'There are 
no better men in the world than those who, while 
wearing the uniform of the United States, are doing 
their duty as holders of the Priesthood of God.' 

"MONDAY, OCTOBER 31: We said good-bye 
to Major Rozsa this morning. We flew from Vietnam 
to Singapore, where we met our brethren, members 
of the Australian and British armed forces. Here 
we held a meeting under the leadership of Brother 
Kersch, a member of the AustraHan Army, where 
again we felt of the Spirit of the Lord. Then on to 
Bangkok in Thailand. 

Park at 6:30 this morning a few of us gathered to- 
gether and dedicated the land of Thailand, the an- 
cient kingdom of Siam, for the preaching of the Re- 
stored Gospel of the Lord. We met the minister of 
education and religion, who, after considerable con- 
versation, said that he would make it possible for us 
to bring missionaries into that part of the world. 

"As we said good-bye to these ancient lands and 
the people we knew and loved, I thought of a winter 
day in the year of 1839, when our people had been 
dispossessed of all they had on earth. Most of them 
fled across the bottomlands of the Mississippi to 
find asylum in Illinois. Joseph Smith and a few as- 
sociates had been left behind in Liberty Jail. Under 
those circumstances, the word of the Lord came to 
the Prophet, saying: 

The ends of the earth shall inquire after thy 
name, and fools shall have thee in derision, and hell 
shall rage against thee; 

While the pure in heart, and the wise, and the 
noble, and the virtuous, shall seek counsel, and au- 
thority, and blessings constantly from under thy 
hand. (Doctrine and Covenants 122:1, 2.) 

I have witnessed, my brothers and sisters, the 
fulfillment of those remarkable words of prophecy. 
What I have seen is but a small beginning of what 
shall be in the years to come. Of these things I bear 
testimony, as I leave with you my witness of the 
wonderful unfolding of the Lord's plan through His 
servants scattered over the earth. 

Library File Reference: MISSIONS. 



//, from the deep wellsprings of spiritual conviction 
and sincere love we preach the Gospel and testify 
with power, it is not because of a little knowledge or 
persuasive skills, it is because we have planted the 
seed and nurtured the plant to produce — 

by Stephen R. Covey 

And I will give them one heart, and I will put a 
new spirit within you; and I will take the stony 
heart out of their flesh, and will give them an heart 
of flesh. (Ezekiel 11:19.) 

. . . / will put my law in their inward parts, and 
write it in their hearts. . . . {Jeremiah 31:33.) 

"Please tell the Johnsons we can't make the meet- 
ing tomorrow night," whispered Elder Swenson, 
bruised, cut, broken, and half delirious from pain 
and shock resulting from a bad, head-on automobile 
crash three hours earlier. Why such concern for 
others by a young missionary in an hour of per- 
sonal tragedy and pain — such natural, spontaneous 

Consider Elder Loyd, a missionary who was told 
by a sweet widow that after her early learning 
struggles and some rebellion, she and her five chil- 
dren now looked to him and his companion as true 
messengers sent from God. Elder Loyd resolved to 
sanctify himself through fasting and prayer before 
teaching each discussion to this receptive family. 
Why such selflessness, such self- discipline and sense 
of responsibility? 

Now "listen" to another missionary — one who 
remembers only three short years in his early life 
when he received unconditional love from a foster 
mother — testify of the sublime joy he experienced 
in both giving and receiving love from investigators 
and Saints in the mission field. Only a few months 
earlier he was selfish, grasping, distrustful, and to- 
tally self-concerned. Why now, can he give of him- 
self naturally, easily, spontaneously, and also receive 
warmth and affection from others? 

(For Course 9, lessons of October 1 and 15, "There Are Three 
Members of the Godhead" and "Great Gifts of the Gospel"; for 
Course 15, lesson of November 11, "Fire from Heaven"; for Course 
25, lessons of September 3 and 24, and November 11, "Changed and 
Reborn," "It Shows in Your Face," and "Ye Shall Know of the 
Doctrine"; for Course 27, lesson of October 1, "The Holy Ghost as 
Witness of the Father and Son"; for Course 29, lessons of October 15 
and January 28, "The Godhead" and "The Holy Ghost"; to support 
family home evening lessons 1, 4, and 11; and of general interest.) 

A New Heart and A New Spirit 

These true stories are only three among literally 
thousands that could be told from around the world, 
illustrating this transcendent miracle of change, of 
conversion. Yet I fear in our study of God and His 
dealings with us, we focus on the special, the sud- 
den, the dramatic; and overlook His silent, natural, 
gradual workings within the breast of each individual 
who surrenders his will to a Higher Will. 

Not infrequently we hear faith-promoting stories 
of dramatic spiritual manifestations, of sudden, mi- 
raculous healings, of special inspiration and direc- 
tion in times of need and decision. These are glori- 
ous, confirming blessings which are vital in the Lord's 
work today. Yet, it is my sincere conviction that the 
divine purpose behind the gifts of the spirit and the 
greater manifestations of the Holy Ghost is largely 
fulfilled in the silent, peaceful, almost imperceptible 
workings upon the heart and mind of the person who 
is striving to know, to obey, and to love the Lord 
of life. 

A Shortcut World 

Consider this analysis of why we may prefer the 
spectacular to the natural. 

We Hve in a shortcut world. Cities and human 
organizations are built apart from nature and are 
often governed by artificial, rather than natural, law. 
Can you imagine a farmer "cramming" in the fall to 
bring forth the harvest, as students have done and 
still do, to pass examinations? Can you imagine a 
mile-runner "pretending" speed and endurance, or 
a concert pianist "putting on the appearance" of 
skill and proficiency? Obviously there is no short- 
cut, no "something for nothing," in farming or in 
developing a physical skill. 



Yet when it comes to internal emotional and 
spiritual growth, we often apply the shortcut lessons 
of an artificial social world where we cram and pre- 
tend, get by on appearances or ghb tongues, and 
literally think we do get something for nothing. 

A foremost illustration of this attitude is to be 
found in the mission field. I have observed scores 
of missionaries come into the field, many with 
this "shortcut mentaHty" of wanting something for 
nothing or for very little. As the reahties of mission 
life bore down, there often was a period of frustra- 
tion, disappointment, and a desire for escape. The 
shortcut artists simply could not get by on good 
looks or fashionable clothing or clever talk or past 
achievements. There was no way "to cram" someone 
into conversion, no pretending good discussions. 
There were no shortcuts any more. 

What a moment of truth! "No shortcuts" — "No 
one to blame but me" — "I've got to pay the price" — 
"Got to start right now, with me, a step at a time." 

The Law of the Harvest 

For every missionary, teaching and testifying 
with power, loving with deep sincerity, particularly 
when the storms broke, emerged from deep well- 
springs of internal character growth, not from tech- 
nique or a little knowledge combined with some 
persuasive and manipulative skills. "The law of the 
harvest governs now." 

To an eager, youthful reformer, Tolstoi said: 

Young man, you sweat too much blood for the 
world; sweat some for yourself first. . . . If you want 
to make the world better you have to be the best 
you can. . . . You cannot bring the Kingdom of God 
into the world until you bring it into your own 
heart first. 

Even Huckleberry Finn learned there was no 

It made me shiver. And I about made up my 
mind to pray and see if I couldn't try to quit being 
the kind of boy I was and be better. So I kneeled 
down. But the words wouldn't come. Why wouldn't 
they? It warn't no use to try and hide it from Him. 
. . . I knowed very well why they wouldn't come. It 
was because my heart warn't right; it was because 
I warn't square; it was because I was playing 
double. I was letting on to give up sin, but away 
inside of me I was holding on to the biggest one of 
all. I was trying to make my mouth say I would do 
the right thing and the clean thing. . . .But deep 
down in me, I knowed it was a lie, and He knowed 
it. You can't pray a lie — I found that out.^ 

As the missionaries experienced their "moment of 
truth," the divine miracle began. Gradually, "line 

iMark Twain, Adventures of Hv^kleberry Finn; Harper & Broth- 
ers, New York, N.Y., 1899; page 304. 

upon line, precept upon precept" through the days, 
weeks, and months of giving themselves over to faith 
and faithfulness, their souls unfolded. Spiritual 
values replaced physical and material values and 
transcended intellectual and social values. The doc- 
trine of the priesthood distilled upon their souls 
"as the dews from heaven," and the Holy Ghost 
became their companion. (See Doctrine and Cove- 
nants 121:45-57.) Through their devoted service the 
Lord wrote His laws and His love into their Hves, 
"... written not with ink, but with the Spirit of the 
living God; not in tables of stone, but in fleshy 
tables of the heart." (// Corinthians 3:3.) 

Out of Darkness Into Light 

Shortly after beginning their labors, many mis- 
sionaries felt they were leaving the Garden of Eden 
and going into a cold and dreary world. Their "life" 
was in their environment. But on departing from 
the mission field, with changed hearts, they felt they 
were leaving "their Garden of Eden" and going back 
into a cold and dreary world. Christ had become 
their "life," and the Light of their lives. 

Who would deny this miracle? No missionary who 
experienced it. Nor would his parents. But when 
did it take place? 

The "second birth" and "new life," beginning 
with baptism, is a gradual, almost imperceptible 
process for most of us. The Savior said to Nicode- 

Marvel not that I said unto thee, Ye must be 
born again. The wind bloweth where it listeth, and 
thou hearest the sound thereof, but canst not tell 
whence it cometh, and whither it goeth: so is every 
one that is born of the Spirit. (John 3:7, 8.) 

I remember asking faithful, recently-baptized 
converts if they knew when they had the Holy Ghost 
and when they did not. Their answers, in almost 
every instance, were unequivocal. They knew they 
had come out of darkness into light. The contrast 
was simply too great to deny. And yet, few testified 
to any special signs or unusual manifestations. Yet 
they knew, for they had felt the pulsation of the 
Holy Ghost on hearing the missionaries testify and 
as they gave themselves over to a new, divine way 
of living. 

Open the Door! 

The Jews, at the time of Christ, were looking 
for the spectacular. Their Messiah was to display 
great power and glory in overthrowing the Roman 
taskmasters and again enthroning Israel. Their Mes- 
si£ih did come — ^bom naturally, in a manger, of a 
virgin. Instead of bringing a revolution among the 
nations, He taught of a revolution to take place 

(Concluded on page 351.) 



Patience, Prayer, 
And A Space Ship 

On the afternoon of March 30, 1966, I was work- 
ing at my desk at the Goddard Space Flight Center 
when the telephone rang. The operator said that 
I had a long distance call from Donald K. Slayton in 
Houston, Texas. My heart skipped a beat. This 
call obviously concerned the astronaut selection that 
was taking place, and I knew that as assistant 
director of the Manned Spacecraft Center, Mr. Slay- 
ton planned to notify all candidates of the results — 
both those who had been selected and those who 
had not — prior to the public announcement. 

For almost three years I had worked harder to 
achieve this goal than almost anything else I had 
wanted in my life. By the time the telephone con- 
nection had been made to Houston, my hands began 
to feel clammy. I heard the distant phone ring. 
Wrong office. The operator had mis-dialed. I began 
to perspire. This was the third time I had applied, 
but it was the first time my application had gotten 
as far as the final selection board. Finally we reached 
Mr. Slayton's office. His first sentence was, "We 
have decided that we'd like to invite you aboard, 
if you are still interested." I answered something 
to the effect that I certainly was still interested. 
I'm afraid I recall little of the conversation because 
about all I was thinking was, / had finally made it I 

The Old Elm Tree Was Our Spaceship 

I suppose someone could say that phone call was 
the result of sheer stubbornness; but I would prefer 
to think of it as persistence. Early in 1963 when the 
third call went out for applications for astronaut 
training, test pilot experience was not listed as 
mandatory. For the first time I might possibly 
qualify. Space exploration was something that I 
had dreamed about since 1 was old enough to read 
Buck Rogers. As a small child my favorite game 
was to pretend that an old elm tree was my space 
ship. My friends and I could make it "fly" by vio- 
lently shaking the branches and making whooshing 
sounds. But that was all make-believe, and now 

(For Course 9, lessons of October 22 and December 3 and 10, 
"The Gospel— A Plan for Right Living," "A Latter-day Saint Obeys 
the Word of Wisdom," and "A Latter-day Saint Is Prayerful"; for 
Course 25, lessons of October 22 and November 5, "Unanswered Yet? 
Listen!" and "Summary Thoughts on Prayer"; to support family home 
evening lessons 5, 7, and 9; and of general interest.) 


by Don L. Lind* 

there was an actual possibility that I could become 
part of the United States program to explore the 
moon and our "neighborhood" of the solar system! 

I felt that I had a useful background. I had 
flown jets off Navy carriers while on active military 
duty and was just completing my doctor's degree in 
high energy nuclear physics. Thus I felt that I was 
in a position to make a meaningful contribution to 
the space program. 

My wife and I had prayed about the matter. 
Then I talked it over with our bishop. He felt that 
it was all right to go ahead, and so I applied. How- 
ever, the requirements called for 1,000 jet flight 
hours and I had only about 850. I reasoned that 
since I would have 'a PhD when only a B.S. was 
required, this might compensate. I had high hopes 
and started an elaborate physical fitness program. 

My application was rejected. I applied for a 
waiver, but I realized that if they stretched the rules 
for me they would have to do the same for everyone. 
For this reason a waiver had never been granted in 
the space program. I wrote a whole file of letters 
requesting just a chance to be formally considered. 
Each time I was turned down. 

Finally, I flew to Houston to see if they really 
meant, "No!" 

They did. The physical fitness program gradually 
tapered off, but I started flying some extra hours 
in the Naval Reserve to exceed that magic number 
of 1,000 jet hours. 

"Push-ups" Continued 

When the call went out for the scientist/ astronaut 
program, I had my PhD and was working in experi- 
mental space physics at the Goddard Space Flight 
Center, Greenbelt, Maryland. I had a thousand jet 
hours, but now I was 74 days too old! Yet there was 
a chance — scientists who were not pilots would re- 
quire a year of flight training. Thus they could be 

*Don L. Lind is a member of the Broadway 2nd Ward, Houston 
(Texas) Stake, with his wife, the former Kathleen Maughan, and 
their five children. He is in training for future manned space 
flights. For relaxation he participates in amateur theatricals, play- 
writing, and sculpturing. He is an avid swimmer and skier. He 
received his PhD in high energy nuclear physics from the Uni- 
versity of California in 1964. He was born in Murray, Utah, but 
grew up in Midvale, Utah. He earned a B.S. degree from the 
University of Utah in 1953. 


Astronaut Don Lind discusses "outer space" with Physicist 
Thomas J. Parmley on recent visit to University of Utah. 

as much as 9^4 months older than I when they 
actually started working as astronauts, and yet they 
would still be considered as qualified in age. 

I talked to our new bishop, started doing my 
push-ups, and reapplied. My application was 

So I started writing a new file of letters. All 
my appeals were turned down. This process took 
so long that at least I was keeping in pretty good 
physical condition through the calisthenics twice a 
day and a mile and a half run each evening before 
bed.^ Finally I simply ran out of people to whom 

I could write. And yet I felt I might get another 
chance. I knew I wouldn't get any younger, but 
the age requirements might change. I started tak- 
ing a geology class. This might prove to be a favor- 
able point in a future application because this 
training would be necessary in exploring the lunar 

You Again? 

When the 1966 call for applications was an- 
nounced, I felt like shouting. I could meet all the 
requirements. I called the personnel office in Hous- 
ton to ask them to take my application folder from 
the file drawer and place it in the stack of incoming 
applications. When they heard who was on the line 
they said, "Oh, yes, Dr. Lind from Goddard — we were 
just wondering how soon you would call." I was 
beginning to feel like the importuning widow in one 
of the Savior's parables. Our family had made each 
of these applications a matter of prayer. Also, 
many members of our ward had included the matter 
in their family prayers. I suspect that no other 
astronaut's application had been prayed about as 
much as this one — not necessarily that I should be 
selected, but just that the right decision, either way, 
would be made and that we could accept it. 

When the final selection was announced, I 
couldn't help feeling that the Lord's hand had been 
in the matter — by revealing the Word of Wisdom 
that helped me pass the physical examination, by 
stressing the importance of education which sus- 
tained me in graduate school, by protecting me in 
my previous flying, by giving me the example of two 
good LDS parents, and the counsel of three bishops 
whose advice encouraged me to persist. 

The telephone call from Mr. Slayton probably 
means that I will get my ride in a space capsule. My 
flight may be only an orbital mission, and I might 
never set foot on the lunar surface; but I'm consider- 
ably closer to it than when I was shaking the 
branches of the old elm tree. 

iSee "There He Goes!" by Wendell J. Ashton, The Instructor, 
1966, (outside back cover). 

Library File Reference: PERSISTENCE. 

THE DIVINE MIRACLE (Concluded from page 349.) 

within the breast of man. Eternal hfe, He taught, 
was not in the scriptures, as they supposed, but in 
coming to Him. (See Matthew 5:39-40.) 

We are too often like these early Jews, expecting 
others to change, looking for a miracle or manifesta- 
tion outside ourselves, instead of within. 

The right to the companionship and blessings of 
the Holy Ghost has been given to all Latter-day 
Saints. To receive this divine gift we must seek and 
pray and work and live for it. By doing so we will 
experience for ourselves, on a daily basis, direction, 

inspiration, comfort, strengthening, and testimony. 
Knowing how God works, we will come to know, to 
trust, and to testify of that still, small voice. The 
Savior said: 

Behold, I stand at the door, and knock: if any 
man hear my voice, and open the door, I will come 
in to him, and will sup with him, and he with me. 
(Revelation 3:20.) 

He did not say, "1 stood"; He said, "I stand." 
It is for us to hear His voice and open the door. 

Library File Reference : HOLY GHOST. 



I had never been a Sunday School teacher, even 
though my membership in the Church was rapidly 
approaching the half century mark. Now, assigned 
to teach students of 16 and 17 years, which, I was 
told, is the "difficult" age, I was worried. 

"Make it live!" advised all the best teacher 
trainer manuals. 

"We want a party!" nagged the class. 

How could I make a lesson live for an apathetic 
class? Are parties a feature of the Sunday School? 
What was a green teacher to do? 

We were on lesson nine of The Message of the 
Master, and I was painfully aware that I was not 
"getting through" to my listeners as I described the 
Feast of the Passover to them. Suddenly I was 
struck with the idea of combining the charges of the 
teacher trainer and the students by having our own 
"Passover." It was the right time of year, and the 
holiday type of celebration might help me get closer 
to my pupils. 

The response to my suggestion was something 
less than enthusiastic, but the idea was accepted — 
with the unspoken understanding that someone else 
do the work. Even the invitations which I com- 
posed in Biblical-style language, written on parch- 
ment-hke paper, and rolled, scroll-like, on thin 
sticks, and tied with strips of straw, did not do 
much to arouse interest. The class officers did 
agree to deliver them, and we invited our nonactive 
members, of course. 

A Study of the Passover 

Deciding that surprise was the main ingredient of 
any successful party, I resolved to be my own pro- 
ducer. The public library and a few Jewish friends 
were my main sources of information. Combining 
the customs from all three forms of the Jewish faith, 
I was able to devise a plan that would maintain 
authenticity, even if used in modified form. 

As my investigations of this ancient festival 

(For Course 11, lesson of January 21, "A Nation in God's Hands"; 
for Course 13, lesson of November 5, "The Boyhood of Jesus"; for 
all teachers; and of general interest.) 



by Helen Blake Smith* 

progressed, I was impressed by the evidences of love 
of God in the Jewish faith, and the beUef that home 
and family are the foundation of the good life. I 
learned that the Seder (which literally means "order 
of service") was held on Passover Eve and was the 
high point of the eight-day celebration. 

In the home the preparations are not unlike those 
made for the American Thanksgiving, which is really 
a feast to celebrate the Pilgrims "passing over" into 
a new life of religious freedom. 

Dishes used only for Passover week are brought 
out and washed. The Passover silver is cleaned and 
polished. The shining bright home reflects the 
beaming happiness of the family as they gather to 
partake of the old, old customs under the direction 
of the family patriarch or oldest male member. 

Caught Up in the Spirit of the Occasion 

Asking the mother of our class president for the 
use of her rumpus room in which to serve dinner for 
about 28 persons, I found myself being carried away 
in my description of the event. Our prospective 

*Helen (Nell) Blake Smith was born in Scotland, where her 
parents accepted the Gospel, and she was baptized as a child. She 
has worked on publicity for the Oakland Temple building program 
and BYU Education Week in Northern California. She has served in 
Relief Society, MIA, Sunday School, and has been an associate 
editor of The Messenger, a California paper of Church news. She is 
married to Rowland B. Smith; they have three children and are mem- 
bers of the Castro Valley Ward, San Leandro (California) Stake. 



hostess caught the spirit and would settle for nothing 
less than using her dining room and its lovely oak 
furnishings, with her finest linen, china, and silver. 
As the date of the dinner drew near, I called 
various class members on the telephone, confided 
in each that I needed a particular kind of help, and 
offered the student the assignment. These tasks, 
accepted with an air of conspiracy, were carried out 
in every detail. 

The Passover 

We gathered at my home, which bore on the 
doorjamb a mark symbolic of the "blood of the 
lamb." Here the class president assumed the role 
of patriarch, or "father" of the class family. 

He read from Holy Writ, after all the males had 
donned their yamakas (skullcaps) which we had 
made from black crepe paper. (The cap represents 
the protection or covering of the hand of God.) Our 
girls passed a lovely blue pitcher and linen napkin 
for the ceremonial washing of the hands, and we all 
stood, poised for flight, while we ate of the "bitter 

Later, at our hostess's home, we were seated at 
her beautifully appointed table with the traditional 
seven-branch candelabra in the center. Placed be- 
fore the head of the family was a large platter 
holding the Seder symbols: a roasted lamb bone 
to represent the sacrificial lamb; a roasted egg, 
symbol of life and hope; horseradish roots and 
parsley for the bitter herbs, to symbolize the bitter- 
ness of losing one's rights; and a mixture of apples, 
nuts, and wine (we used grape juice) to suggest by 
its red color the bricks which the enslaved Israelites 
were forced to make in Egypt. 

Our "patriarch" presided at the head of the 
table, while my own son, a guest, but also the young- 
est male present, asked the traditional "four ques- 
tions"; and the ancient tale of the children of Israel's 
escape from bondage unfolded. 

For in the Torah it is written: 

And when, in time to come, your son ask you, 
saying, "What does this mean?" you shall say to 
him, "It was with a mighty hand that the Lord 
brought us out from Egypt, the house of bond- 
age. . . ." (The Torah, Exodus 13:14.) 

Our true host then read a Hebrew prayer of 
thanksgiving for the mothers of families, reciting 
Solomon's words concerning a virtuous woman. This 
was followed by the Hebrew blessing on the food. 

Living An Experience 

Although there was great respect as we acted out 
the sacred rituals, it did not interfere with the fun 
and pure joy of the occasion. It was a delight to 
see the surprised interest on young faces as I ex- 
plained each ceremony. Their sparkling eyes told 
more clearly than words that they were having not 
only a different kind of party, but an exciting time 
of learning through living an experience. 

We rounded out the evening with a journey to 
the Holy Land via a rented color movie; we fol- 
lowed the footsteps of the Master to familiarly 
named places where He performed the miracles and 
told the parables we had previously discussed in 
class; then on to the bittersweet journey through 
the narrow, crooked streets of Jerusalem to Calvary. 

Our Feast of the Passover was ended. I felt that 
each boy and girl, including our special guests, had 
taken a living part in an ancient Bible festival. Not 
once did the young people indicate that they thought 
it was a "dopey idea," but each showed eagerness to 
know the meaning and purpose of everything we 
ate and did. 

Their actions on the following Sunday told me all 
I needed to know. First, my students' morning 
greeting was a casual wave and a "Hi!" Gone was 
the formal, stilted manner of communication. Sec- 
ond, I could detect just a shade more attention when 
I began my lesson with, "It was the CUSTOM when 
Jesus was on the earth. . . ." At last I felt I had 
"gotten through." 

Library Pile Reference: TEACHERS AND TEACHING. 


Art by Dale KilbouTn. 


Thirty-third in A Series To Support the Family Home Evening Program 

"My Soul Is A 
Fountain of Tears 

99 1 

by Reed H, Bradford 

One of our human characteristics is that we 
take things for granted. As William Wordsworth 

The world is too much with us; late and soon, 
Getting and spending, we lay waste our powers; 
Little we see in Nature that is ours. . . / 

One reason we take things for granted is a 
process known as "conditioning." We do the same 
things over and over again so that a specific stimu- 
lus produces a kind of automatic response. A mouse 
can be conditioned to refuse to eat cheese by giving 
him a simple electric shock every time he tastes 
cheese. If this is done enough times the mouse asso- 
ciates pain with cheese and will not eat it. In a 
similar way humans are conditioned to many things. 
We unconsciously accept such conditioning, but it 
is important for us to reflect upon our experiences. 
We can then determine the goals we wish to pursue, 
the methods of attaining them, and the meaning 
that our various experiences have for us. In an 
earlier article, the author referred to this process as 
the "art of contemplation."^ 

Our Relationship with Others 

One of the things we often take for granted is 
our relationship with others. Some people use a 
relationship as a means to an end. They often 
manipulate or exploit others to achieve some desired 
goals. A friend of mine told me of an experience he 
had as an administrator. While he was president of 
a particular organization, many people went out of 
their way to court his favor — they invited him to 
their homes, they were courteous to him when they 
met him on the street, they paid attention to him 

(For Course 7, lessons of October 8 and November 19, "Be Happy, 
Kind, and Forgiving" and "Love One Another"; for Course 9, les- 
sons of October 15 and 22, "Great Gifts of the Gospel" and "The 
Gospel — A Plan for Right Living"; for Course 19, lesson of September 
10, "Why a Church?"; for Course 25, lessons of October 15 and No- 
vember 26, "Create in Me a Right Spirit" and "Judge Not — Condemn 
Not"; for Course 27, lessons of October 8 and 29, "The Creation" and 
"Mortal Probation"; to support family home evening lessons 4, 6, 
and 12; and of general interest.) 

iThe title is adapted from a statement by Heber C. Kimball, 
quoted in Life of Heber C. Kimball, by Orson F. Whitney, 2nd Edi- 
tion; Stevens & Wallis, Salt Lake City, Utah, 1945; page 187. 

2"The World Is Too Much With Us," by William Wordsworth. 

^The Instructor, February. 1966, page 58. 

when he spoke. "It hurt me," he said, "when some 
of these same people ceased doing these things 
when I was released from office." 

Some of us may place great importance upon 
duty as the main basis of our relationship with 
others. We can truly admire any individual who 
feels a responsibility towards others. When we know 
that another person will carry out his obligations, we 
are able to trust our relationship with him. This is 
the basis for order in a society or a group. During 
the famous Battle at Trafalgar, Lord Nelson, com- 
mander of the British fleet, is reported to have 
said, "This day, England expects every man to do 
his duty." He saw that if every man carried out 
the function assigned to him, it would make possible 
one of the important naval victories of all time. But 
often, with many of us, there is a kind of flat, dull 
feeling associated with the idea of duty, or a kind 
of uninspiring motivation. In the first line of his 
poem, "Ode to Duty," William Wordsworth says, 
"Stern Daughter of the Voice of God!" 

A Literal Brother or Sister 

But the relationship with another person can 
open infinite possibiHties for growth, inspiration, 
peace, and joy. What is the nature of this kind of 
relationship? In the first place, it is based on the 
acceptance of another person as a literal brother or 
sister; for each of us is a child of the same Father 
in heaven. It is for this reason that the Lord has 
asked us to address each other as "brother" or 
"sister." Second, if we think of each other in this 
way, we are thinking in terms of one family. We do 
not think of ourselves as individuals apart from the 
family. The Apostle Paul understood this principle 
well. He said: 

For the body is not one member, but many. 

If the foot shall say, Because I am not the hand, 
I am not of the body; is it therefore not of the body? 

And if the ear shall say. Because I am not the 
eye, I am not of the body; is it therefore not of the 

If the whole body were an eye, where were the 



hearing'? If the whole were hearing^ where were the 

But now hath God set the members every one 
of them in the body, as it hath pleased him. 

And if they were all one member, where were the 

But now are they many members, yet but one 

And the eye cannot say unto the hand, I have no 
need of thee: nor again the head to the feet, I have 
no need of you. 

Nay, much more those members of the body, 
which seem to be more feeble, are necessary. 

(I Corinthians 12:14-22.) 

This kind of relationship motivates us in an un- 
excelled way. When we feel that another person 
is sensitive to us as human beings and as children 
of a divine Heavenly Father, we develop a deeper 
appreciation of that person. We are inclined to open 
to him our understanding, our concern, our knowl- 
edge, and our love, without any thought of reward 
in return. We often discover how to express appre- 
ciation and love. Have you ever had someone extend 
an act of kindness to you on a routine day? This 
is something quite different from receiving a gift 
on an anniversary when we know that the primary 
reason the gift was sent was a feeling of obligation. 
Recently, each of the other seven members of our 
family wrote me a letter in which was expressed 
appreciation and love. Can you understand how it 
made me feel? It caused me to reciprocate their 
feeling. I made a sincere resolution that I would 
try to be worthy of such love. I think I understand 
how our Heavenly Father felt when He said: 

. . . / will . . . open you the windows of heaven, 
and pour you out a blessing, that there shall not be 
room enough to receive it. (Malachi 3:10.) 

That was how I felt toward my wife and children. 
I wanted to help each of them. 

The Wellsprings of Motivation 

Yesterday morning when I came to my office, I 
found a note, unsigned, in which a student had ex- 
pressed appreciation for the things learned in my 
class. I experienced a deep joy and was motivated 
more than ever before to try to be a better teacher. 

Thus, in this kind of relationship, the wellsprings 
of motivation open up all the potentials of the 
human soul. We help one another, inspire one an- 
other, and complement one another. Together, 
we can do many things that we could not do apart. 

Once we have achieved such a relationship, we 
should be very careful to protect and cultivate it. 
If there is something negative in our behavior, we 
feel free to discuss it. We do not look upon its 
discussion as a rejection of the other as a person, but 
rather, we realize that the motivation for bringing 

it up is to help one another. If, by any chance, we 
do cross the sensitive line in the relationship, we 
apologize. The sensitive line is sometimes crossed 
by shouting, saying unkind or untrue things, or fail- 
ing to listen creatively to the other person. In time, 
we will become sensitive to what actions or behavior 
cross the sensitive line, and then we can work to 
perfect the relationship in all of its delicate aspects. 

The Achievement of a Lifetime 

The attaining of this kind of relationship is one 
of the great achievements of life. Then, being 
separated from a person one so loves is painful, as 
shown by the following words of Elder Robert B. 

The day appointed for the departure of the 
Elders to England having arrived, I stepped into the 
house of Brother Kimball to ascertain when he would 
start, as I expected to accompany him two or three 
hundred miles, intending to spend my labors in 
Canada that season. 

The door being partly open, I entered and felt 
struck with the sight which presented itself to my 
view. I would have retired, thinking that I was in- 
truding, but I felt riveted to the spot. The father was 
pouring out his soul to that 

God who rules on high. 

Who all the earth surveys: 

That rides upon the stormy sky, 
And calms the roaring seas, 

that he would grant him a prosperous voyage across 
the mighty ocean, and make him useful wherever 
his lot should be cast, and that He who "careth 
for sparrows, and feedeth the young ravens when 
they cry" would supply the wants of his wife and 
little ones in his absence. He then, like the patri- 
archs, and by virtue of his office, laid his hands upon 
their heads individually, leaving a father's blessing 
upon them, and commending them to the care and 
protection of God, while he should be engaged preach- 
ing the Gospel in a foreign land. While thus en- 
gaged, his voice was almost lost in the sobs of those 
around, who tried in vain to suppress them. The 
idea of being separated from their protector and 
father for so long a time was indeed painful. He 
proceeded, but his heart was too much affected to 
do so regularly. His emotions were great, and he was 
obliged to stop at intervals, while the big tears 
rolled down his cheeks, an index to the feelings 
which reigned in his bosom. My heart was not stout 
enough to refrain; in spite of myself I wept, and 
mingled my tears with theirs. At the same time I 
felt thankful that I had the privilege of contem- 
plating such a scene. I realized that nothing could 
induce that man to tear himself from so affectionate 
a family group, from his partner and children who 
were so dear to him — nothing but a sense of duty 
and love to God and attachment to his cause.^ 

{Concluded on following page.) 
■'Orson F. Whitney, Liie of Heber C. Kimball, pages, 108, 109. 



MY SOUL IS A FOUNTAIN OF TEARS {Concluded from preceding page.) 

To Know Someone Loves Us 

In his own words Elder Kimball describes his 
feelings as he was about to leave some of the branches 
in England where he had served as a missionary: 

. . , As I walked down the street I was followed 
by numbers; the doors were crowded by the inmates 
of the houses to bid me farewell, who could only 
give vent to their grief in sobs and broken accents. 
While contemplating this scene I was constrained to 
take off my hat, for I felt as if the place was holy 
ground. The Spirit of the Lord rested down upon 
me and I was constrained to bless that whole region 
of country. I was followed by a great number to 
Clithero, a considerable distance from the villages, 
who could then hardly separate from me. My heart 
was like unto theirs, and I thought my head was a 
fountain of tears, for I wept several miles after I 
bid them adieu. I had to leave the road three times 
to go to streams of water to bathe my eyes-^ 

sOrson F. Whitney, Life of Heber C. Kimball, pages 187, 188. 

As members of The Church of Jesus Christ of 
Latter-day Saints we have the assurance that 
though such separations are painful, they are also 
temporary. We can be assured with Paul that: 

. . . Eye hath not seen, nor ear heard, neither 
have entered into the heart of man, the things which 
God hath prepared for them that love him. 

(7 Corinthians 2:9.) 

But our souls may also be fountains of tears 
in another way. Could there be any greater joy than 
to know that someone loves you in this way? 
Throughout life such a love deepens and expands. 
Elizabeth Barrett Browning understood this possi- 
bility when she wrote: 

. . . / love thee with the breath, 

Smiles, tears, of all my life! — and, if God choose, 

I shall but love thee better after death.^ 

^"Sonnets From the Portuguese" by Elizabeth Barrett Browning. 
Library File Reference: LOVE. ^ 


Course or Department 

Program Highlights 

Course 25: 

FEunily Relations; 

Family Home Evening Manual 

This new course will offer parents help in teaching material in the new Family 
Home Evening Manual, which serves as a text. Various approaches will be sug- 
gested by general board members Victor B. Cline and Marshall T. Burton, and 
Blaine Porter, assisted by Arta Hale and Hermane Lyons. Dr. Cline s ' Family 
Mood Meter," introduced in The Instructor, will be featured, along with musical 
numbers appropriate to family home evening by the Richard Warner family. 

Course 27: 

Gospel Doctrine; 

Messages for Exaltation 

General board co-chairmen Carlos E. Asay and Elmer J. Hartvigsen have planned a 
program built around the text, "Messages for Exaltation," treated by Daniel H. 
Ludlow, presentation of teaching aids, and theme presentation by Richard O. Cowan. 

Course 29: 

Gospel Essentials; 

The Articles of Faith 

The Sunday School role in fellowshiping will be highlighted in a program that in- 
cludes course presentation by Joseph Fielding Smith, Jr. . . . Instructor use by 
Seminary Principal Golden L. Berrett . . . fellowshiping question-and-answer period 
by board member in charge, Warren E. Pugh . . . and concluding address by recently 
released mission president, Wilford M. Burton. 

Junior Sunday School 

Highlight of program will be a demonstration by Dr. A. Harold Goodman, Brigham 
Young University music department chairman, on "Music in Action in the Junior 
Sunday School" . . . using a videotaped typical worship service for replay analysis. 
Participating Junior Sunday School coordinators will aid in critique. D. Evan 
Davis is board member in charge. 

Senior Sunday School 

Alexander Schreiner, chief Tabernacle organist and general board senior music 
department chairman, will discuss "The Opportunities of the Church Organist" 
. . . and Ralph Woodward, also a general board member, will lead a workshop 
on "Hymn Practice Conducting." 

Junior Sunday School 

Special helps for Junior Sunday School coordinators at both ward and stake 
levels will be presented in what promises to be an outstanding program under the 
direction of Ethna Reid, of the Sunday School general board. 


Following welcome by Dr. Henry Eyring . . . new records system will be treated 
by Sunday School Acting General Secretary Jay W. Mitton . . . Department chair- 
man for the general board. Herald L. Carlston, will introduce a new Secretary's 
Guidebook. Paul B. Tanner will tell of the secretary's role as Sunday School 
"comptroller" . . . and Superintendent Lynn S. Richards will discuss "The 
Secretary and Administrative Action." 

Teaching Aids 

Outstanding displays and brochures will show teaching aids for every teaching 
department, from Courses 3 through 29, for the entire new teaching year, beginning 
September, 1967. Superintendent Roy den G. Derrick, Frank S. Wise, M. Ross 
Richards and Beth Penrod will discuss various aspects of the role of this newest 
member of the Sunday School faculty. 




To mark the centennial 
of the Salt Lake Tabernacle, 
The Instructor notes an 
acoustical feature which has 
helped make this structure 
famous throughout the world. 

i Dr. Harvey Fletcher 

The Tabernacle 

Pioneer Studio of 
Stereophonic Sound 

BY LoRiN F. Wheelwright 
{from an interview with Dr. Harvey Fletcher) 

High on any list of the world's famous musical ad' 
dresses would stand Carnegie Hall, La Scala opera house, 
and the Salt Lake Tabernacle. How our own beloved 
building has achieved eminence is a glorious story. And 
a most fascinating chapter in that story is its role in 
stereophonic recording. Before we move behind the 
scenes on this adventure, let us pay tribute to those who 
conceived and built the Tabernacle. 

We must possess visions of grandeur to imagine the 
presumption of Brigham Young ever to construct such a 
"monstrosity" as the Tabernacle. Only an inspired giant 
of a man could have conceived this completely unreal' 
istic building program at a time when people were suffer' 
ing from privation and supposedly far greater needs. In 
imagination one can hear the arguments of why the 
Tabernacle should not and could not be built. But 
Brother Brigham built it, and it still stands as a monu' 
ment to valiant pioneers who responded to divine in- 
spiration and implemented the spirit of gathering in a 
most practical way. 

Once, as a member of the Utah Legislative Council, 
I was trying to jar a committee out of its "peephole" view 
of our future school building needs. Brigham Young 
came to my rescue. All I had to do was paint a verbal 
picture of the Tabernacle as it must have looked 100 
years ago — before railroads, highways, automobiles, 
skyscrapers, and planes roaring overhead. There it stood, 
a man-made mountain in the desert, surrounded by log 
cabins, small huts, and occasional dust clouds stirred by 
ox teams in streets far too wide for the sparse traffic of 
a frontier town. There it stood — a living symbol of 
faith in the future. 

Part of that future far exceeds the fondest dreams 
of 100 years ago. Seating capacity has grown from about 
5,000 to millions, thanks to radio, television, and stereO' 
phonic recording. The unusual architecture of this build- 
ing puts a glorious bloom on the choir, the organ, and 
the spoken word. How well those pioneers built can now 

be assessed as we sit in our own homes and hear the 
gentle strains from the Tabernacle as a unique sound in 
a world of cacophony. 

Harvey Fletcher is one of our great modern pioneers. 
It is he who conceived the idea and demonstrated a 
method of transmitting the Tabernacle "sound" in all its 
dimensions to distant audiences. Although his achieve' 
ments as churchman and scientist are many, he is known 
as Mr. Stereophonic in the recording world. The story of 
how the Tabernacle, with the choir and the organ, played 
a significant role in the growth of stereophonic recording 
led me to his office at Brigham Young University. It was 
not my first visit with Dr. Fletcher. 

In 1935, while teaching music in a New York college, 
I read a fascinating book entitled, A Fugue in Cycles and 
Bells. It was written by one of Dr. Fletcher's associates, 
Dr. John Mills. I sought an interview with Dr. Mills and 
found myself at the famous Bell Telephone Laboratories. 
While there I met for the first time a completely new 
auditory experience — binaural sound. This was Dr. 
Fletcher's original experiment in recreating the spatial 
effects of sound origins. I sat at a table with earphones. 
A voice whispered in my right ear, "Move over a bit, 
Mr. Wheelwright." For a moment I thought someone 
was seated right next to me and I moved over to make 
room. The same voice then spoke from in front of me 
and began to move around me. It was uncanny to hear a 
voice coming from an invisible source. Later, I was shown 
the studio where the sound originated. There was a 
manikin — a dummy man with microphones in place 
of ears to pick up the voice of the attendant. Direct 
transmission lines had carried the sound from each "ear" 
to my ears. There were no distortions. Part of the demon' 
stration had been an Ampico piano performance that 
sounded so real I could close my eyes and "see" the piano 
over in the corner of the room. Dr. Fletcher, who was 
then one of the directors of Bell Telephone Laboratories, 
had invented this remarkable system. I learned later that 
he had performed the same effect using a symphony 
orchestra in Philadelphia and an audience 150 miles 
away in Washington, D. C. But the significance of this 
larger demonstration awaited a later visit. 

In 1946, while planning the stadium theatre for 
presentation of the original Promised Valley production, 
I sought advice from Dr. Fletcher. Again my path took 
me to the Bell Telephone Laboratory where this kindly, 
white-haired gentleman took time to explain how to 
build a "stereophonic" amplification system. He told me 
of his 1933 experiments. He explained the principle this 
way: Sound on a stage originates from many places un- 
less it comes from a single performer. If, for instance, you 
have a chorus, every voice is a source of origin. The ideal 
system would be to have an infinite number of micro- 
phones that would pick up this "wall of sound." Each 
microphone would be connected to a corresponding loud- 
speaker which would recreate the "wall of sound." An 
audience would hear the sounds as coming from their 
original sources. He said that in practical experience this 
spatial effect could be simulated by using three channels. 
He diagramed the basic design. I took it back to Utah, 
and we built Utah's first stereophonic amplifying system 



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:rnacle choir 

by Wheel! 

Induced for Th« Instructor 

wrighr Li'hographing Co. 

for Promised Valley. It worked so well that people who 
came back for repeated performances invariably asked to 
be seated where they had sat before, "because you can 
hear every word in that place." This happened for loca' 
tions all over the house. This experience convinced me 
that Dr. Fletcher was truly a genius in recreating audi' 
tory realism. 

Recently, I went to BYU to interview Dr. Fletcher, 
who has been serving there as a research professor since 
his retirement from Bell Laboratories more than a decade 
ago. I asked him how the Tabernacle became a studio for 
stereophonic sound recording. Here are the highlights of 
that visit. 

After the Bell Laboratories had demonstrated that 
stereophonic sound could be transmitted by wire from 
Philadelphia to Washington, D. C, it was felt that while 
governmental leaders needed to know the capabilities of 
the Bell system, private engineering experts might adapt 
it to entertainment and educational uses. Dr. Fletcher 
conceived the idea of recording a dramatic and musical 
program, then playing it before selected audiences in 
New York, Rochester, and Hollywood. He secured the 
services of Paul Robeson to sing Emperor Jones. He used 
the Philadelphia Symphony Orchestra under Leopold 

And then he brought his equipment to the Taber- 
nacle to record the organ and choir. The choir sang, 
"Come, Come, Ye Saints," and selections from Men- 
delssohn's Elijah, among others. Harold Bennett sang the 
solo role, taunting the priests of Baal. Dr. Fletcher asked 
that at the climax the choir utter a piercing shriek. This 
sound effect would test the full capacity of his system — 
90 decibels. He said the effect startled the choir itself, 
but when it was reproduced in Carnegie Hall, it frighten- 
ed the people on the front rows and about half of them 
left. Reading frofn some of his clippings he chuckled 
over a headline in a Rochester paper that said, "Jespers 
Creepers, Those Woofers!" He said that the choir was 
an ideal sound source to demonstrate stereophonic re- 

In preview sessions, the Hollywood acoustical engi- 
neers selected "Come, Come, Ye Saints" as the best 
single selection to show how sound moves from right to 
left, up and down, with "the organ behind." When the 
leading studio engineers and executives heard the full 
performance, they were profoundly impressed. One in- 
terested listener was Lowell Thomas. He was working 
secretly on Cinerama. He contracted with the Tabernacle 
Choir to sing "Come, Come, Ye Saints," and other 
selections. When this production was released, the choir 
became a headline attraction throughout the entertain- 
ment world. 

I inquired regarding the technical achievements of 
these experiments in the Tabernacle. Dr. Fletcher de- 
scribed one detail that fascinated me as it would anyone 
who has made tape recordings. He described the dimen- 
sion of sound as we hear it in person. He said that it is 
measured in decibels, which is a relative level. He said, 
"Ten db corresponds to an intensity ratio of ten to one, 
20 db is 100 to 1, 60 db would be a million to one, 90 db 
would be a thousand million to one. The intensity is the 
amplitude squared. So a ratio of ten to 1 corresponds 

to 20 db, a ratio of 1 to 100 to 40 db, and 1 to 1000 to 
60 db, etc. Translated to a graph, the range of an 80 db 
system would show a contrast of output of one inch com- 
pared with 10,000. This contrast is far beyond what 
can be recorded on existing systems." 

He then explained that to recreate the full dimension 
of sound he used four tracks, three for the sound signals 
and one as a "compressor." He used 35 millimeter film 
for all the signals; and when the sound exceeded the 
limits of the film, the compressor circuit automatically 
reduced the input from the microphones and recorded 
on the fourth track the amount of reduction. Then when 
the system was played back, this amount of reduction 
was reversed and the full power was restored. He told 
me how he did this electronically. He placed a second 
microphone in front of the recording microphone. This 
second one, about a foot away, would pick up the signal; 
and if it exceeded the recordable volume it would trans- 
mit the degree of excess to the fourth track and simul- 
taneously set in motion the electronic compressor. All 
this happened while the sound travelled one foot dis- 
tance at the rate of about 1,100 feet per second. 

He also said that the system was "free of line noise." 
This meant that the only foreign sounds were those 
existing in the room itself. He said the loudspeakers 
were able to convert 60 per cent of the electrical input 
energy into sound energy, whereas the usual commercial 
speakers convert only about one percent, leaving 99% 
to go into heat. This superior efficiency was essential, 
or the speakers would have burned themselves out mere- 
ly trying to reproduce the great volume inherent in the 
original music. 

A newspaper clipping quoted Dr. Fletcher at the 
time as saying "his job is primarily to create, not to 
engineer applications. He foresees stereophonic as a big 
factor in musical education. He also expects it to have a 
vital effect on movies and the theatre in general." 

All of this happened before tape recording. It hap- 
pened before World War II, which held back the whole 
system for ten years. Since those days, stereo recordings 
have become a household reality. In appraising them. 
Dr. Fletcher says, "These are a far cry from the realism 
of our complete stereophonic system, but they are a vast 
improvement over earlier methods." 

J. ' Spencer Cornwall, who directed the choir during 
these experiments, has said: "The stereophonic recording 
was indeed a startling advance . . . not only in its spatial 
feature, but also in the matter of fidelity. The sound was 
more natural and beautiful than that produced by any 
previous type of recordings."^ 

As we commemorate 100 years of the Salt Lake 
Tabernacle, we pay tribute not only to the original pion- 
neers who built it, but to those, like Harvey Fletcher, 
who have extended its dimensions to include the 
theaters, auditoriums, and homes of the world. Beautiful 
sounds reverberate not only within its sacred walls but 
echo in the hearts of men everywhere, thanks to pio- 
neers, old and new. 

1 J. Spencer Cornwall, A Century of Singing; Deseiet Book Company, Salt 
Lake City, Utah, 1958; page 207. 

(For Course 7, lesson of September 24, "Tabernacles Are Places of Worship"; 
for Course 25, lesson of November 12, "The Light of Faith"; to support family 
home evening lesson 10; and of general interest.) 

Library File Reference: TABERNACLE ORGAN. 

The Pioneers Were Grateful 

A Flannelboard Story by Marie F. Felt 

It was in the spring of 1848, less than one year 
after the Pioneers had entered the barren, uninvit- 
ing valley of the Great Salt Lake. Instead of dry, 
desolate miles of sagebrush, the Pioneers could now 
see some 5,000 acres of wheat and barley growing 
beautifully, promising them a bounteous harvest. 
They were happy and grateful. 

Some time in May or June of that year, however, 
events took a turn for the worse. Great black crick- 
ets attacked the wheat fields. They had come down 
from the mountains, devouring every growing thing 
in sight. The Pioneers did everything they could 
think of to destroy the crickets, but without success. 

As their hopes for a harvest were vanishing, and 
with them, even the hope to survive another winter, 
they heard strange cries overhead. As they looked, 
they saw great flocks of gulls flying toward them and 
lighting upon the fields so heavily infested with 
crickets. The gulls had come to help them. As they 
settled on the fields they began to gorge themselves. 
They were even ravenous. After eating, they flew to 
the streams of water to regurgitate what they had 
eaten, and then they went back to eat again. 

The people gazed in amazement as they watched 
the gulls eat the crickets and thus save the crops. 
To the Pioneers of Utah, it was a miracle from 
heaven — a direct answer to prayer. (End of Scene 

The Saints went through many hardships to 
produce their first crops. Parley P. Pratt said that 
he devoted his "Sabbaths and leisure hours to com- 
forting and encouraging the Saints, and urging them 
to faith and persevering industry in trying to pro- 
duce a first harvest in a desert. . . ." ^ 

The Saints struggled against great difficulties in 
accomplishing this. They were not used to the cli- 
mate and the problems it caused; they battled 
swarms of insects and severe drought; they were 
inexperienced in irrigation. Still they continued to 
work and fight. 

During the spring and summer the Saints suf- 
fered much for want of food. Men, women, and chil- 
dren worked in the fields, toiling from daylight until 
dark. To survive they had to eat different weeds for 

(For Course 3, lesson of November 5, "Thank You for Our Own 
Special Blessings"; for Course 5, lesson of November 26; "Thanks- 
giving, a Special Thank-you Day"; for Course 7, lesson of November 
12, "Blessings Come to a Family"; for Course 9, lesson of November 
5, "Fast Day — a Special Day for Latter-day Saints"; to support 
family home evening lessons 7 and 9; and of general interest.) 

1 Parley P. Pratt, Autobiography; Deseret Book Company, Salt 
Lake City. Utah, 1938; page 363. 

greens, and they ate thistles, and dug roots and 
bulbs. Some of these they boiled with the animal 
hides that had been used to roof the cabins. {End 
of Scene II.) 

In the early fall of that year they reaped their 
first harvest. The Saints were in a peaceful valley, 
far away from their enemies in Illinois and Missouri, 
and they had made friends with the Indians. On 
August 10, 1848, the Saints held a feast of gratitude 
and thanksgiving. It was held in a bowery in the 
old fort on what is now known as Pioneer Square. In 
its shade, tables were spread richly and with great 
abundance, "Beef and bread, butter and cheese, 
cakes, pastry, green com, water-melons [sic], and 
vegetables of nearly every variety composed the 
feast. For once at least, that season, the hungry 
people had enough to eat."^ Parly P. Pratt wrote: 

"Large sheaves of wheat, rye, barley, oats and 
other productions were hoisted on poles for public 
exhibition, and there was prayer and thanksgiving, 
congratulations, songs, speeches, music, dancing, 
smiling faces and merry hearts. In short, it was a 
great day with the people of these valleys, and long 
to be remembered by those who had suffered and 
waited anxiously for the results of a first effort to 
redeem the interior deserts of America and to make 
her hitherto unknown solitudes 'blossom as the 
rose.'" (End of Scene III.) 

Shortly after the harvest feast had been held. 
President Young arrived in the Salt Lake Valley. He 
had left for Winter Quarters in August, 1847, after 
having led the first company of Pioneers safely to the 
Great Basin. Now he was returning, "accompanied 
with large trains of emigrants, amounting in all 
to several thousands." President Young knew that 
homes were needed as well as food, so to add to 
their joys, "city lots were given out, and people 
began to build on them and vacate the forts."* To 
have homes of their own in a peaceful valley was a 
blessing and a joy beyond description. (End of 
Scene IV.) 

It was not until 1851 that Brigham Young, terri- 
torial governor, officially declared a day of praise 
and thanksgiving. On Friday, December 19, he 
signed and issued a proclamation which read in part: 

", . . In response to the time honored custom of 
our fathers at Plymouth rock . . . and with a heart 

^Orson F. Whitney, History of Utah; George Q. Cannon & Sons, 
Publishers, Salt Lake City, Utah, 1892; page 380. 
■•'Parley P. Pratt, Autobiography, pages 363, 364. 
*Parley P. Pratt, Autobiography, page 364. 



filled with humility and gratitude to the Fountain 
of all good ... [I] do proclaim Thursday, the first 
day of January, eighteen hundred and fifty-two, a 
Day of Praise and Thanksgiving, for all the citizens 
of our peaceful territory. And I recommend to all 
citizens of Utah that they abstain from everything 
that is calculated to mar or grieve the spirit of our 
Heavenly Father, on that day; that they arise early 
in the morning of the first day of the New Year and 
wash their bodies with pure water; that all men at- 
tend to their flocks and herds with carefulness; and 
see that no creature in their charge be hungry, 
thirsty or cold, while the women are preparing the 
best of food for their households, and their children 
ready to receive it in cleanUness and with cheerful- 
ness. I also request of all good and peaceful citizens 
that they abstain from evil thinking, speaking, and 
acting on that day; that no one be offended by his 
neighbor; that all jars and discords cease . . . that 
all may learii the truth . . . that all may do as they 
would be done by. I further request that when the 
day has been spent in doing good, in dealing out 
your bread, your butter, . . . your turkies [sic] , your 
molasses and the choicest of all products of the 
valleys of the mountains, at your command as to the 
poor; that you end the day in eating with singleness 
of heart as unto the Lord with praise and thanks- 
giving, and songs of rejoicing. Retire to your beds 
early and rise early again and continue doing good."^ 

The people followed Governor Young's advice, 
and it was a day of thanksgiving and rejoicing 
for them all. What they had, they shared, and they 
gratefully thanked our Heavenly Father for it. 

It was as though each one remembered and said 
to the other, "Thou shalt thank the Lord thy God 
in all things." 

f'Clarissa Young Spencer and Mabel Harmer, One Who Was 
Valiant; Claxton Printers, Ltd., Caldwell, Idaho, 1940; pages 187, 188. 
Library File Reference: PIONEERS. 

How To Present the Flannelboard Story 

Characters and Props Needed for This Presentation Are: 

Pioneers viewing wheat and barley fields as the gulls devour 
crickets. To be used in Scene I. (See "The Miracle of 
the Gulls," centerspread picture, June, 1967, The In- 

Sego lily and thistle. (CH138.) To be used in Scene II. 
Use former cutouts or make simple drawings of pioneer 
and Indian to complete the scene. 

A bowery with tables spread to show theme of thanksgiving 
and rejoicing (CHI 39.) To be used in Scene III. 

President Brigham Young surveys map as he allots land 
to pioneers. (CH140.) To be used in Scene IV. 

Governor Brigham Young seated at a desk signing the 
official Thanksgiving proclamation. (CH141.) To be 
used in Scene V. 

A Pioneer giving food to others less fortunate in keeping 
with the admonition of the Thanksgiving proclamation. 
(CH142.) To be used in Scene VI. 

Order of Episodes: 

Scene I: 

Scenery: Outdoor scene showing wheat and barley fields. 
Action: Pioneers are seen looking with great apprehen- 
sion at seagulls eating the crickets. 

Scene II: 

Scenery: Outdoor scene. 

Action: Pioneers and Indians are seen on the hills of 
the city digging up the bulbs of sego lily plants and 
the roots of the thistle plant to be used for food. 

Scene III: 

Scenery: The bowery in the old fort on Pioneer Square 
(Pioneer Park) in Salt Lake City, Utah, August, 
Action: Pioneers are seen seated at tables laden abun- 
dantly with food as they enjoy feasting, dancing, 
and music. 

Scene IV: 

Scenery: Outdoor scene. 

Action: President Brigham Young is seen looking at 
surveyor's map as city lots are given out. 

Scene V: 

Scenery: Indoor scene. Time is December, 1851. 

Action: Governor Young is seated, signing the proclama- 
tion announcing the first official Thanksgiving Day 
in the valley. 

Scene VI: 

Scenery: Outdoor scene at the door of a cabin. 
Action: Saints are seen visiting a poor family and 
giving them food. 





A Capsule Guide of October Lessons 
for Home Teachers and Parents m 

Gospel Lessons for Little Ones (Course 3; age 3) 

"Without faith you can do nothing." (Doctrine and 
Covenants 8:10.) From the faith developed by a 
child in himself, in other people, and things he sees 
and knows, he can more easily learn to have faith 
in God, our Heavenly Father. The child's faith in 
himself is the beginning; faith in God is the ultimate 

Growing in the Gospel, Part I (Course 5; ages 4, 5) 

Jesus is our leader and He will live forever, as He 
has made it possible for us, through His resurrection. 
Children in this course will learn the purpose of the 
family unit in this world and our need to work and 
pray together as families. 

Living Our Religion, Part I (Course 7; ages 6,7) 

Accumulation of wealth and material goods can bring 
problems rather than happiness. Children in this 
course will be taught that rendering service to others, 
building a belief and faith in God, and gaining an 
understanding of the purpose of life will bring the 
greatest joy. 

What It Means To Be A Latter-day Saint 

(Course 9; ages 8, 9) 

What are the gifts of the Gospel? Who is worthy to 
receive them? Having been recently baptized, or look- 
ing forward to being baptized soon, children in this 
course will discuss the Articles of Faith, and learn 
the first principles of the Gospel. 

Old Testament Stories (Course ii; ages lo, ii) 

What specific promise did the Lord make to Abra- 
ham? How did Abraham's son and his twin grand- 
sons begin to fulfill that promise? In what way was 
Lot different from Abraham, and what happened to 
him? Lessons in this course search out answers. 

The Life OF Christ (Course 13; ages 12, 13) 

Magi ... A Warning in the Night . . . Wise Men . . . 

A Command From Rome . . . Shepherds. . . . The 
nativity story reads like an exciting mystery which 
October lessons wiU unravel. 

The Church of Jesus Christ in Ancient Times 

(Course 15; ages 14, 15) 

What qualifications did Jesus demand of those He 
called to help establish His Church? What were 
their duties? How had they been trained? How did 
they respond to the call? Should we prepare our- 
selves to be servants of our Heavenly Father? 

Life in Ancient America (Course 17; ages 16, 17) 

How marvelous is the hand of God: His hand on the 
family of Lehi to lead them away from destruc- 
tion . . . His hand on the Jews in punishment . . . His 
hand on the young Nephi to make him leader over 
his brothers . . . His hand on all nations and people, 
yet preserving and guaranteeing man's free agency! 

The Gospel Message (Course 19; ages 18-21) 

Was there really an apostasy? What were some of 
the reasons for it? What was the Church like in the 
meridian of time? Was the Gospel preserved in its 
purity after Christ left the earth? What brought 
about changes — if there were changes? 

Family Home Evening (Course 25; adults) 

How can we turn around and face the light? How 
can we be sure we will not be blinded by the light? 
What happens after we face the light? Numerous 
personal anecdotes and illustrative stories are used 
in lesson discussion. 

Messages for Exaltation (Course 27; adults) 

It's like reading newspaper accounts of the con- 
struction of an apartment house you plan to live in — 
reading the story of the creation of the earth. 
October lessons in this course will discuss the begin- 
nings: the beginning of events on our earth, of the 
human family, and of mortal probation. 

The Articles of Faith (Course 29; adults) 

Speaking of Gospel essentials, which essential is the 
most essential? In this course lessons begin with 
a discussion of the Godhead. This includes what 
men teach, and what all the prophets have taught 
from the days of the Old Testament. 





The president of one of the great 
insurance companies of America 
uses this wise slogan: 

Gather all the available facts 
before you make a decision. 

Sunday School superintendents 
are not selected because they have 
all the answers. Usually they are 
selected because they have the 
ability to recognize Sunday School 
problems, evaluate them, and take 
steps to overcome them. 

Too often an administrator ap- 
pears arrogant because he feels 
that he must have all the answers. 
Once such a person gives an an- 
swer, then he feels that he must 
defend it. This situation creates 
untold problems and destroys the 
morale of those working in the 

Proper procedure in the Church 
is for the Sunday School superin- 
tendent to consider his assistants 
as counselors and consult them as 
a bishop or a stake president con- 
sults his counselors. One of the 
most successful administrators I 
know is a stake president. He is 
unusually successful in cultivating 
the ability, effectiveness, and char- 
acter of the men who surround 
him. While he is firm and expects 
performance, he never raises his 
voice nor demonstrates unseemly 
emotion. Every request he makes 
of his counselors or members of the 
high council is handled with kind- 
ness and consideration. The re- 
sults he obtains are remarkable, 
but he never places himself in the 

role of a dynamic administrator. 
He always gives credit where it 
rightfully belongs, unless the credit 
belongs to him. He is so loved and 
respected by his associates that 
they are always anxious to carry 
out their assignments, and go the 
extra mile. 

His council meetings are held 
regularly, with a well-prepared 
agenda. Each subject is discussed 
thoroughly, but with dispatch. 
When a question arises, the presi- 
dent turns to his appropriate 
counselor and asks his counsel, 
then he turns to the other coun- 
selor for his observations. If the 
appropriate high councilor is 
present, his opinion is sought. A 
difference of opinion up to this 
point might bring a thorough dis- 
cussion of the issue. In the 
meantime the president has had 
the opportunity to evaluate the 
problem in his own mind. With 
the information gleaned from the 
observations of others, he always 
appears to be wise and astute — 
more so than his own knowledge 
might merit alone. 

If the president and his two 
counselors are not in agreement, he 
will suggest that the matter be 
given additional thought and dis- 
cussed further at the next meeting. 
If the problem is of sufficient 
gravity, fasting and prayer are 
suggested. The decision in the 
final analysis is always his, as it 
should be in a theocracy. Once 
the decision is made by the presi- 
dent, even though a counselor may 

not agree, everyone supports the 

The success of this method lies 
in the consistency of its use. If 
those present who should right- 
fully speak know they will have 
an opportunity to be heard, they 
will wait until asked. This gives 
them time for further preparation 
before responding, thus avoiding 
shallow responses and unnecessary 
comments. Consistency on the 
part of the president teaches his 
counselors to be prepared to re- 
spond. Every subject is discussed 
thoroughly. Because every com- 
ment becomes timely and to the 
point, meetings are not prolonged, 
and much is accomplished in the 
allotted time. The members of the 
stake presidency become one in 
purpose, one in unity, and one in 
spirit, because they communicate 
so effectively. 

This is Gospel leadership in ac- 
tion. It is just as important for a 
stake or a ward Sunday School 
superintendent to counsel with his 
assistants regarding the operation 
and problems of the Sunday School 
as it is for a bishop or a stake 
president to deliberate with his 
counselors. A good superintendent 
will build his assistants by giving 
them a timely opportunity to voice 
their opinions, and by giving them 
the respect they so rightfully 

— Superintendent 
Royden G. Derrick. 

Library File Reference: 




Answers to Your Questions. 

Origin of Sacrament in Sunday School 

Q. What is the origin of the sacrament in the 
Sunday School? — Boise Stake. 

A. In a circular letter to all stake presidents 
and bishops dated July 11, 1877, The First Presi- 
dency of the Church said, among other things: 

In order that children may have the opportunity 
to partake of the sacrament and be taught the value 
and importance of that ordinance, we desire the 
bishops and their counselors in the various wards 
to administer the sacrament every Sunday morning 
in the Sunday School. 

This letter was signed by President Brigham Young, 
John H. Young, and Daniel H. Wells. 

Who May Attend Departmental Sessions? 

Q. Who are invited to the Sunday School De- 
partmental Sessions, Friday, September 29, in Salt 
Lake City? 

A. Stake superintendents and their assistants, 
stake board members, and as many ward workers 
as care to come. The sessions will discuss the new 
handbook and introduce the new courses which be- 
gin the first Sunday in September. 


The general authorities of the Church have recently announced 
the following decision which should be brought to the attention 
of all Church leaders and teachers. All Church curriculum programs, 
both priesthood and auxiliary, in any geographical area, will begin 
each year at approximately the same time as the pubUc schools 
begin in that area. This means, for example, that classes in priest- 
hood quorums, Sunday School, Primary, and MIA will start new 
courses at the same time of the year. Generally this will mean that 
the Church curriculum programs in the northern hemisphere will 
begin September 1; and programs in the southern hemisphere will 
begin six months later, on March 1. 

Several advantages should result from this action, including 
the fact that curriculum materials can be correlated more easily and 
effectively if they are all put into use at the same time. Also, it 
should be easier for young people to begin their new courses of 
study in the Church at the same time as they begin their new 
school year. The fact that Church curriculum programs will not 
normally begin in the southern hemisphere until approximately 
six months after they are introduced in the northern hemisphere 
will also allow time for the needed materials to be mailed and 

Any necessary change or adjustment from the announced pro- 
gram should be approved by the stake president or the mission 
president of the area involved. 

— Correlation Executive Committee. 

Memorized Recitations 

For November 5, 1967 

The following scriptures should 
be recited in unison by students 
in Courses 15 and 19 during the 
Sunday School worship service of 
November 5, 1967. The scriptures 
should be memorized by students 
of the respective classes during 
the months of September and 

Course 15: 

(This scripture tells us that 
Jesus chose twelve to serve with 
Him and gave them the power of 
the priesthood.) 

"And he ordained twelve, that 
they should be with him, and that 
he might send them forth to 
preach, and to have power to heal 
sicknesses, and to cast out devils." 

—MarAj 3:14, 15. 

Course 19: 

(This scripture quotes the 
Apostle Paul as saying that we 
should obey the commandments of 
God and humble ourselves to do 
His will.) 

"Wherefore, my beloved, as ye 
have always obeyed, not as in my 
presence only, but now much more 
in my absence, work out your own 
salvation with fear and trembling." 
— Philippians 2:12. 



Teacher Development Lesson for October 



by Alexander J. Gard/ner* 

The only students we can truly discipline are those 
we can make our disciples. 

Discipline is inherent in good teaching. It is not 
a separate element. Yet many people talk as though 
we must first apply discipline before teaching can 
begin. This is pointed out by Adam S. Bennion in 
The Art of Teaching, and illustrated by the attitude 
of a teacher at summer school just prior to a lecture 
on discipline. He remarked to the professor, "I'm 
glad you are going to speak on this subject. After 
all the theories and methods we have learned, it is 
necessary to find out how to put them into practice. 
. . . How can we keep the young rascals quiet long 
enough to teach them something?" 

It is this idea of repression that leads many of 
us astray. We confuse the two words, don't and 
discipline. However, there are other ways of viewing 
the issue. One way is shown on the football field. 
There we see order and purposeful activity, and the 
thought of discipline seldom arises. The youngsters 
want to play the game, and they subject their own 
interests to the good of the group. The interests of 
the individual and the group are in harmony. 

(To support family home evening lesson 6.) 

* Alexander J. Gardner was born in England, lived on the Atlan- 
tic Seaboard of the United States, and now is a member of Los Altos 
Ward, Palo Alto (California) Stake. He is a technical writer for an 
aircraft manufacturer. He earned degrees from University of Liver- 
pool (B.Com., 1930) and University of Utah (M.A., 1932). A convert 
to the Church, Brother Gardner has served as a stake missionary, 
teacher in Sunday School, MIA, and in other Church positions. He 
married Elizabeth Alice Baird; they have four children. 

Obedience and Order 

What is good discipline? 

First, it is obedience and order. In the armed 
forces this order is seen as the result, in part, of 
orders, routines, drills, and saluting. These methods 
are accepted as essential in an organization involving 
life-and-death matters. In the schools, obedience and 
order may be secured in an atmosphere of freedom 
or of fear. The spirit of disciplined freedom leads 
harmful results. When children obey because they 
really want to do so, because they see the purpose 
in what they are doing, a wholesome and fruitful 
situation evolves. 

A teacher served for a few weeks in the eighth 
grade in a South Boston school. From time to time 
the principal made the rounds of the school. Every 
time he passed this teacher's room there was com- 
plete quiet. He was pleased and told her so. The 



truth was that every boy was busy reading for a 
test. It was near the end of the school year, and 
all the children understood that this substitute 
teacher was to be largely responsible for their final 
mark. They were eagerly trying to do their best. 
However, this kind of quiet is not always the best 
evidence of progress. The pursuit of knowledge, as 
well as the acquirement of skills, is often accompa- 
nied by a fair amount of sound. 

Goodwill and Good Morale 

The second element of discipline we might con- 
sider is goodwill and good morale. A visitor to a 
certain battleship was once unfavorably impressed 
with the attitude of the ship's crew. Over a number 
of days as he spoke with the crew, he noticed the 
spirit of complaint and came to the conclusion that 
here was a good example of low morale. A few 
months later, after this ship had taken a leading 
part in a battle off the coast of Africa, he visited it 
again and found an entirely different atmosphere. 
There were battle scars topside, and these men who 
had shared an experience of life and death had come 
through with great pride in their ship. Now their 
morale was good. 

How can we obtain this sort of morale in the 
classroom? How can we obtain the same enthusiasm 
and discipline we find on the football field? This 
second element, goodwill and good morale, also seems 
to be tied up with the sharing, purpose, and activity 
which are suitable to the participants. Let goodwill 
break down, and discipUne goes with it. A teacher 
asked, "How far may I go in punishing a boy in 
Sunday School?" The answer came, "You must 
never go past the point that would destroy a good 
relationship between pupil and teacher.'* That re- 
lationship is sacred. We cannot accept actions that 
result in bitterness, complaint, rebellion, and nega- 
tiveness. Goodwill is essential. 

Activity and Progress 

In a third element of discipline, we equate activ- 
ity and progress. Many students feel discouraged 
because they do not experience success. School work 
is meaningless to them. They do not see themselves 
getting ahead. Some develop a persecution complex. 

A pupil said to a teacher, "Mr. Gardner, you 
know the principal won't let you give me an A." 
"Why, I am surprised to hear you say a thing like 
that, Buddy, I will prove to you that your grade 
will depend entirely upon your own efforts." After- 
ward this pupil was given a limited number of sen- 
tences to learn in Enghsh and French. For every 

single error of accent, or spelling, or word, a point 
was taken from a maximum of 100. A grade was 
given each day, and as he saw that this objective 
method of grading provided a means by which he 
could determine his own progress, he realized a 
teacher could be completely fair to a pupil. The qual- 
ity of his work and the observance of good rules of 
order improved. 

Other Important Elements 

In defining discipKne we have drawn attention 
to a number of factors. Teachers could add to this 
list and clarify discipline still more. Added clarifi- 
cations might include democracy, opportunity for 
expression, participation, and sharing. A very im- 
portant element that might be added is emotional 
harmony. Many a parent has given a child a rebuke 
and thought the problem was solved, whereas the 
only obedience given was on the surface. Resentment 
seethed underneath. This is not the sort of obedience 
or order that any teacher or parent should desire. 

Tension may exist even behind the facade of 
order. The moment the restraining force is removed, 
there is trouble. That is why a teacher who prefers 
the way of orderly freedom is faced with quite a 
problem when he takes over a class that has known 
only repression. It is the spirit of cooperation that 
distinguishes true discipline. "The only students we 
can truly discipline are those we can make our dis- 

In defining discipline we learn a great deal about 
the causes of order and the cures of disorder. Dis- 
cipline concerns the behavior of the group, be it the 
school class, the family in the home, or the Sunday 
School class. The extreme use of repressive disci- 
pline can be as harmful as an excess of permissive- 

One Last Word 

In teaching a class, if we have interest, participa- 
tion, and purposeful activity, we have good dis- 
cipline. Three elements have been highlighted: order, 
morale, and progress. Good relations between teach- 
er and student, as between parent and child, are an 
emotional result. When children are treated as hu- 
man beings, and given a sense of belonging and ac- 
complishment, then there is order. 

One last word! Behavior is caused. Good teach- 
ing brings good results. Poor teaching or no teaching 
brings chaos. A good teacher enters the classroom 
as prepared as a general establishing a beachhead. 
"If you fail to prepare, you prepare to fail." Dis- 
cipline is inherent in good teaching. 

Library File Reference: DISCIPLINE. 



Our Worshipful 
Hyran Practice 

Senior Sunday School Hymn for the Month of November 

Hymn: "Sing Praise to Him"; au- 
thor, Johann J. Schultz; music from the 
Bohemian Brethren's Songbook; Hymns 
— Church of Jesus Christ of Latter-day 
Saints, No. 158. 

Many years ago St. Augustine 
gave the following definition of the 
word "hymn": 

A hymn is the praise of God by 
singing. A hymn is a song embody- 
ing the praise of God. If there be 
merely praise but not praise of 
God it is not a hymn. For if it be a 
hymn, it is needful, therefore, for 
it to have three things— praise, 
praise of God, and these sung. 

We might add a fourth "and 
sung by a congregation." Also, we 
must remember that in a wider 
sense, other types of hymns be- 
sides those of jubilation are in- 
cluded in the hymnbook — hymns 
of assurance, consolation, exhorta- 
tion, and supplication are some 
of the many categories listed. 

However, "Sing Praise to Him" 
admirably fulfills the definition 
given above. It is a genuine hymn 
of praise in this month when spe- 
cial praise is due to the source of 
life and everything good. Its 
rhythm is straightforward and 
vigorous, its text is sturdy and yet 
eloquent, beautifully expressing 
our Heavenly Father's omnipotent, 
omniscient nature, and, perhaps 
even more important from the 
standpoint of a practice hymn, it 
is eminently singable! It is, in a 
word, a hymn of genuine stature, 
so let us learn it, use it, love it, 
sing it again and again, until it 
becomes a dear friend to us. None 
of us would argue against the mak- 
ing of new friends in this life; 
surely this is one of our great joys. 
We can have happy experiences of 
this sort everywhere if we will let 

ourselves do so, and many of our 
dearest friends are those whom 
we have learned to know in Sun- 
day School. In the same way, it 
is hoped that this fine hymn will 
become familiar and well-loved, as 
we become fond of a new friend. 
The hymnbook is full of hymns 
that deserve to be learned and 
used regularly in addition to the 
great hymns widely known by our 
congregations. Remember, even 
the most familiar hymns have had 
to be learned at some time in our 
lives, and it is an exciting experi- 
ence to broaden our horizons and 
add to our knowledge of the great 
hymns — real treasures too often 

This hymn was given us by the 
Bohemian Brethren, who were es- 
tablished as a sect in the late 
fifteenth century but were finally 
destroyed by disastrous wars about 
150 years later. Within that time 
they produced many fine hymns 
which have enriched worship ser- 
vices ever since. 

To the Chorister: 

There are few technical prob- 
lems involved here; the primary 
concern on the part of the chorister 
must be the maintaining of a 
steady, vigorous beat, and a coun- 
tenance which reflects the love we 
have for the Father who enriches 
our Hves so bounteously each day. 
Earlier articles in these pages have 
dealt with the need for the choris- 
ter to create the proper atmo- 
sphere for fine congregational 
singing by letting the mood of the 
hymn be reflected not only in his 
beat but in his whole demeanor. 
Do not overdo it, but do think 

strongly about the nature of the 
hymn and its message, and indi- 
cate it as effectively as you can 
by an expressive face. We must 
strive to make all of our hymns 
genuine contributions to the wor- 
ship services, and it is the respon- 
sibility of the chorister to see that 
this is done in Sunday School. 

To the Organist: 

As indicated above, few techni- 
cal problems exist with this fine 
hymn; however, be sure you play 
it with a strong, well-detached 
style, adding, if your organ pos- 
sesses it, a brighter stop for the 
final stanza, coupled with the ad- 
dition, perhaps, of a rousing cre- 
scendo for the final phrase. 

And remember the definition of 
a hymn given earlier — "it must be 
sung!" Avoid using hymns for 
preludes or postludes, and select 
suitable material from the recom- 
mended organ literature. 

Let us, then, incorporate our 
practice hymns into regular usage 
in our services, and develop some 
new and long-lasting friends in the 
process. — Ralph Woodward. 

November Sacrament Gems 

Senior Sunday School 

"And when they had eaten he 
commanded them that they should 
break bread, and give unto the 

Junior Sunday School 

Jesus said, "Pray that ye enter 
not into temptation."^ 

13 Nephi 20:4. 
'Luke 22:40. 



Junior Sunday School Hymn for the Month of November 

Hymn: "Baptism"; author, Wallace 
F. Bennett; composer, Tracy Y. Can- 
non; The Children Sing, No. 66. 

Can you remember the day you 
were baptized? What kind of day 
was it? What special things took 
place besides your baptism? How 
did you feel on that day? At what- 
ever age you were baptized, your 
baptismal day should still stand 
out in your mind as one of the 
most important days in your life. 

Our practice hymn for Novem- 
ber catches the joyous, exciting 
spirit of a young child anticipating 
the day when he can at last be 
baptized into The Church of Jesus 
Christ of Latter-day Saints. 

Children love this hymn because 
it relates to them. Most children 
in Junior Sunday School are not 
yet old enough to be baptized, so 
this becomes a ready-made teach- 
ing situation. In advance of each 
Sunday, assign some child who has 
been baptized (or a visiting priest- 
hood bearer) to tell briefly how 
he felt on the day of his baptism. 

Choristers will find the words 
easy to teach. The short verses can 
be learned easily within the month. 
Use all three verses, as they lead 
us logically through: (1) the an- 
ticipation of baptism, (2) the ac- 
tual baptism by one holding the 
priesthood, and (3) receiving the 
Holy Ghost by the laying on of 
hands after baptism. This hymn 

covers the first ordinances of the 
Gospel in a most concise way. 

Choristers and organists will 
need to exercise restraint in pre- 
senting this hymn, as the natural 
tendency with this kind of rhythm 
is to rush the tempo. If rushed, 
"Baptism" will become too light- 
hearted and frivolous for the intent 
of its message. Observe the "not- 
too-fast" tempo marking. 


The question is frequently asked, 
is it permissible for a chorister to 
allow the children in Junior Sun- 
day School to choose a favorite 
hymn to be sung during hjmin 
practice? It is often argued that this 
method gets the children's atten- 
tion and interest and helps them 
identify with the worship service; 
moreover, that this approach adds 
variety to the hymn-practice pe- 
riod, as well as making effective 
use of the time. It is also asserted 
that children Hke to be part of 
any program, and they think it 
fun to select their favorite hymn; 
children frequently will select 
hymns which are favorites of theirs 
but which the chorister has ne- 
glected to sing for some time. Oft- 
times a substitute chorister must 
take over at the last minute, and 
this is the only way the hymn 
practice can be carried out. 

Organ Music To Accompany November Sacrament Gems 







r r*r r 




Melvin W. Dunn 


















The practice of allowing mem- 
bers of a congregation, be they 
young or old, to select spontane- 
ously a hymn to be sung during 
the hymn-practice period, is not 
wise. Some of the losses to our 
Sunday School through this pro- 
cedure far outweigh any gains 

First, control of the worship 
service, as to the selection of ap- 
propriate hymns to be sung in 
Sunday School, passes from the 
chorister to the congregation. 

Second, the purpose of hymn 
practice is lost, for instead of 
teaching the hjmins of Zion to the 
Saints in a reverent and worshipful 
manner, the chorister and organist 
frequently present hymns which 
others wish to sing » and which are 
often over used and not appro- 
priate to the Sabbath day. 

Third, the spirit of worship and 
reverence is lost through the inter- 
change of comments between chor- 
ister and congregation — or, in the 
case of the Junior Sunday School, 
between the chorister and the chil- 
dren who badly want the recogni- 
tion of having their favorite hymn 
selected, regardless of its nature. 

The hymn practice is not the 
time for "fun" or recreational 
songs. Children are not in church 
to be entertained. If choristers 
wish to use favorite hymns, why 
not prepare in advance for this by 
asking individual members of the 
Church what they would Hke to 
sing, doing this at a time other 
than during the Sunday School 
worship service, and then choosing 
only those hymns which are most 
appropriate for Sabbath-day use? 

Neither the organist nor chor- 
ister are technically prepared to 
play or lead every hymn in the 
book. Organists must frequently 
sight-read music which they have 
not previously seen, thus causing 
unnecessary embarrassment and 
discomfort, as well as a poor ren- 
dition of the intended hymn. 

— A. Laurence Lyon. 



Art h]i Mar\j jane Attderson. 

Ihe lark flg^ ot Irror 

by H. George Bickerstaff 

It is Easter, the day of your baptism. You have 
received eighteen lectures to prepare you for this 
step. If you feel a little nervous, you are perhaps 
reassured by the reflection that you will receive 
further instruction on the nature of the "mysteries" 
you accept by today's rite. 

Entering the vestibule you face the west and 
solemnly say: "I renounce thee, Satan, and all thy 
works, and all thy pomp, and all thy service." Turn- 
ing next to face the east, the "place of light," you 
declare your belief in the Trinity and in one baptism. 
Now you proceed to the inner chamber of the bap- 
tistry and remove your clothes. 

Someone anoints your body from head to toe 
with "exorcised" oil, a ceremony designed to purge 
you of all evil influence. Entering the pool, you are 
asked your belief in the Father, Son, and Holy Ghost 
and are immersed three times in the water. Anointed 
then on forehead, ears, nostrils, and chest, you are 
pronounced a Christian and proceed, clothed in 
white, to receive the sacrament. 
A Different Church 

If your baptism did not quite conform to this 
description, remember that you are in a different 
era, in a different place, and in a different church. 
The above account describes baptismal services held 
in fourth century Jerusalem for adult initiation into 

(For Course 9, lesson of October 8, "The Gospel Restored and the 
Church Organized"; for Course 19, lessons of October 22 and 29, 
"Apostasy"; and of general interest.) 


the Christian church. (Baptism by this time was 
being administered to little children, but not yet as 
a universal practice.) Your removal in point of time 
and place is obvious. So also is the difference be- 
tween the churches, assuming you are a faithful 
member of The Church of Jesus Christ of Latter- 
day Saints. For the Christian church, of which the 
branch described above was a part, was already 

Loss of Central Direction 

If you could miraculously visit the fourth century 
Jerusalem church, you would certainly observe many 
unfamiliar practices. Interestingly enough, so would 
a fourth century contemporary from another 
part of the Roman Empire. Practices were not uni- 
form throughout the church. In Spain, for example, 
baptisms were performed by a single rather than a 
triple immersion. In some places, "immersion" was 
only partial. Other features of the baptismal cere- 
mony often differed according to locaHty. The same 
applied to other practices of the church. 

The basic reasons for this situation are evident. 
Suppose a modem business lost its central execu- 
tives — president, board of directors, and so on — say, 
in a plane crash, and no others were appointed to 
succeed them. Branch officers v/ould have to operate 
without central direction. Inevitably their practices 
would soon vary, even if they consulted together 
as equals, for no branch manager could deter- 


mine policy which all must follow. So it was in the 
early Christian centuries. Deprived of central direc- 
tion by the martyrdom of the apostles, bishops and 
congregations were left to their own resources in a 
church which already exhibited apostate tendencies. 
(See Galatians 1:6; 2 Thessalonians 2:7-12; Titus 
1:10, 11, 15, 16; Jude 3, 4; Revelation 2:4; 3:14.) 
With the priesthood keys withdrawn, priesthood 
authority necessarily lapsed. While apostate activ- 
ities gathered momentum, even the more perceptive 
local leaders could not stem the tide. Unaided hu- 
man leadership, however clever, courageous, or well- 
meaning, is no substitute for God's leadership 
through prophets. The developments of the cen- 
turies demonstrate this truth with their own infal- 
lible logic. 

Jesus Favored Simplicity 

The church Jesus established was marked by 
simplicity, by an absence of elaborate ceremony, 
complex doctrine, or exalted functionaries. But the 
pressure for change became intense. The church's 
simple and beautiful practices were a reproach in the 
eyes of potential converts, both Jews and pagans, 
whose religious backgrounds equated fundamental 
religion with splendid ceremony. To them, absence 
of grand external rites was synonymous with athe- 
ism. As the church progressively compromised to 
meet such criticisms, terms the apostles had used in 
relating the Mosiac order to Christ's church became 
extended and expanded in use until the figurative 
was made literal; Melchizedek Priesthood offices 
were confounded with those of the Mosaic dispensa- 
tion; and splendid vestments like those of the earlier 
order were eagerly assumed by the officers of the 
church. Designations and rites borrowed from the 
mystery religions of the east were used to enhance 
the dignity of the Christian religion in pagan eyes. 
The custom of conveying instruction by outward 
signs and images, likewise borrowed from the east, 
found expression in Christian ceremony. Simple 
purity was gradually subverted by splendid deca- 
dence. The whole spectrum of church practice was 
affected by these trends and pressures. Results be- 
gan to show early. For example, in the second 

Twice a year, namely at Easter and Whitsuntide, 
baptism was publicly administered by the bishop, or 
by the presbyters acting by his command and au- 
thority. The candidates for it were immersed wholly 
in water, with invocation of the sacred Trinity, ac- 
cording to the Saviour's precept, after they had re- 
peated what they called the Creed, and had re- 
nounced all their sins and transgressions, and espe- 
cially the devil and his pomp. The baptized were 
signed with the cross, anointed, commended to God 
by prayer and imposition of hands, and finally di- 
rected to taste some milk and honey ^ 

iMosheim's Institutes of Ecclesiastical History, Century II, Part 
II, chapter 4, paragraph 13. 

The first recorded instance of "baptism" by 
sprinkling occurred in the third century. 

In the fourth century, Christianity became the 
state religion of the Roman Empire. A take-over of 
Greek and Roman religious rites smoothed the way 
for the influx of members into the now-popular 
church. **. . . Splendid robes, mitres, tiaras, wax- 
tapers, croziers, processions, lustrations, images, 
golden and silver vases, and innumerable other 
things'" marked the favored church. Transferred 
pagan temples or magnificent, newly-erected church 
buildings were adorned with pictures and with gold 
and silver ornaments. Worship services were char- 
acterized by eye-catching ceremony and ritual, 
lengthy and bombastic prayers, and discourses in 
which rival orators enjoyed the enthusiastic applause 
of the congregation. Fasting, which anciently had 
involved abstinence from food and drink, came to 
mean simply not taking flesh or wine. Sacrament 
was administered not merely in regular weekly wor- 
ship services but also at sepulchres of martyrs and at 
funerals — from which later evolved masses honoring 
saints and for the dead. The bread and wine of the 
sacrament were now lifted up before distribution for 
all the congregation to see. 

Doric Ages of Error 

In such ways, foreseen by God and allowed for 
in His plans, was the foundation laid for the Dark 
Ages of error and superstition which were soon to 
engulf the western world. Other innovations, both 
concurrent and subsequent, would entrench apos- 
tasy yet more firmly and extend the sway of ignor- 
ance and darkness. Light would not break upon 
this gloom until about one thousand years later, 
when the Renaissance and then the Reformation 
would prepare the way for the heavens to be opened 
again and the true Gospel and Church of Jesus 
Christ to be restored. 

In an age of rebellion to authority, we would do 
well to reflect on the Great Apostasy. Of its many 
features, one stands out as the pivotal point — the 
ancient church lost the inspired central direction of 
apostles and prophets, which is essential to ". . . the 
work of the ministry, . . . the edifying of the body 
of Christ." (Ephesians 4:12.) Today we are blessed 
with that kind of direction, as general authorities 
maintain a watch over the Church in all its geo- 
graphical areas and eicercise the priesthood keys 
through which properly appointed local officers func- 
tion in their respective callings. Permanently assured 
of such direction, and guidance, the Church this time 
will not apostatize. Nor will the individual member 
so long as he follows this God-given leadership. 

^Institutes of Ecclesiastical History, Century IV, Part II, chapter 
4, paragraph 1. 

Library File Reference: GREAT APOSTASY. 



JANET May was born on her great-grandfather's 
90th birthday. Her father tried to explain this 
relationship, and she said, "Oh, I know! He is my 
grandpa twice. He is my father's grandpa and my 
grandpa's father. He's my Grandpa-grandpa." The 
whole family took up this name. It helped to keep 
the grandfathers straight. 

The day Grandpa-grandpa was 95 and Janet May 
was five was also Thanksgiving Day. What a great 
day to celebrate! Janet May could hardly wait. 
One of her brothers teased her, "It should be a big 
party. All America is celebrating with you." 

James Meredith Taylor, Janet's great-grand- 
father, was a big man. He was tall and straight in 
spite of his many years. When he was young he had 
been trained in a mihtary academy. He had been 
an officer in the Spanish-American War and was still 
a hero to his children and grandchildren. Many 
times he had marched in parades wearing his dark 
blue uniform trimmed with gold braid and medals, 
with his gleaming sword at his side. 

(For Course 3, lessons of November 5 to 26, "Thank You for 
Our Own Special Blessings," "Thank You for Other Daily Blessings, 
"Thank You for Parents and Other Helpers," and ' Thank You 
Words and Thank You Deeds"; for Course 5, lessons of November 
5, 19, and 26, "We Have Many Blessings," "We Express Gratitude 
for Our Blessings," and "Thanksgiving, a Special 'Thank-you' Day ; 
for Course 7, lesson of November 12, "Blessings Come to a Family ; 
and of general interest.) 

The whole Taylor family planned to go to Grand- 
pa's house to attend the Thankful Birthday. 
Grandpa's house was out in the country. It was the 
very house that Grandpa-grandpa had built years 
and years ago. The big rooms were still the same, 
and the beautiful stairway still came down into the 
living room from the bedrooms above. 

There were some members of the family who 
could not come — some were on missions for the 
Church; some were in military service; several were 
at universities so far away that it was impossible 
to come home. But you should have seen all the 
birthday cards! They were arranged so that every- 
one could see them. 

Children were everywhere! Boys and girls, ahke, 
were happy. There were so many things to do. The 
red hills that rose so abruptly from the plain were 
rocky and high and full of caves. One could explore 
all day and not find the end of adventure and fun. 
Even after all these years of exploring by many 
people the children could still find Indian arrow- 
heads, especially after a heavy rainstorm. The lazy 
old river ran close by for swimming and fishing. The 
haystacks were high. Two heavy rope swings hung 
from the old oak trees. There was a tree house 
stiU in good repair. 


by Catharine D. Bartholomew 


Art by Dale Kilhomn. 


This Thanksgiving Day was truly full of thanks. 
Grandpa-grandpa was feeling very well and happy. It 
was a lovely, warm day, almost like late summer. 
There had been a good harvest. The cattle in the 
pastures were sleek and contented. The sheep were 
in from the hills. There were horses to ride, and 
Grandpa had borrowed his neighbor's Shetland 
ponies and their cart for the little children. Janet 
May noticed that when the old mother hen led her 
chicks to the watering pan, the chicks put their 
yellow beaks into the water, then raised their heads 
and seemed to say, as the water went down their 
throats, "Thank you! thank you! for good, cool 

There was something for everyone to do. The 
men visited quietly, read their newspapers or busi- 
ness magazines and slept comfortably in their chairs, 
while the women laid the tables, arranged the 
abundance of food brought by each family, and 
chatted to their hearts* content. Janet May was 
especially honored. When the dinner was all ready. 
Grandpa held her up high in his arms so she could 
pull the chain that rang the big farm bell. It sang 
out over the hills and across the fields, "Thanks-giv- 
ing, Thanks-giv-ing!" It wakened some of the 
babies, and the men, too. All the children came 
running. They washed their hands and faces at the 
tap by the garden wall, and lined up around the big 
table beside their parents. 

A comfortable armchair had been arranged for 
Grandpa-grandpa at the head of the table. All 
bowed their heads as his clear and strong voice gave 
thanks to God for "Our many blessings, for homes in 
this goodly land, for each member of this family." 
He blessed his family as their father and patriarch. 
There was a peace and a reverence that made each 
heart rejoice, and when he said, "Amen," each child 
looked at him as if to take a bit of his faith and 
knowledge into his own heart and keep it there 
forever. "Grandpa-grandpa, you know God, don't 
you," said Janet May, as she put her arms around 
his neck and kissed him. 

Each mother prepared dinner plates for her own 
children, and they went to their assigned places with 
this promise, "You may have seconds of anything 
you want." 

"Leave room for the cake," warned Grandpa- 

The cake had been kept a secret. They had heard 
that never before had the baker baked such a cake. 

The tables of food were soon emptied, that is, 
they were emptier, and cleared away. Then every- 
one went out on the lawn. When the big farm bell 
rang again, the dining room doors were opened, and 
everyone hurried in. There, on a stage-like platform, 
sat Grandpa-grandpa and Janet May, and on 

Grandma's round table was the biggest cake you 
ever saw. One small cousin said, "Did you bake it 
in the tin tub, Grandma? It is big enough for every- 
body in the world." The bottom layer had 95 candles 
rimmed around it. The top layer was smaller. It 
stood on stilts and had five candles on it. 

One of the cousins began to play "Happy Birth- 
day" on his accordion. The old house had never 
heard such singing — some for Grandpa-grandpa, and 
some for Janet May. On the table by the cake was 
something else: it was Grandpa-grandpa's shining 
sword. Twelve great-granddaughters helped Grand- 
pa-grandpa blow out his candles; Janet May blew 
out her five by herself. 

Then Grandpa-grandpa took the sword in his 
hand and turned to Janet May. "Today, before all 
my family, I bequeath to you, Janet May Taylor, 
my sword. You are the only one of my descendants 
to be born on my birthday. Our initials are the 
same, too." On the sheath of the sword, engraved in 
fancy letters by the jeweler were the words, "To 
J.M.T, from J.M.T., Nov. 24," and the year. A 
cheer went up to the ceiling. Then Grandpa-grandpa 
took the sword from the sheath and cut that great 
big cake right through the middle. Janet May 
kissed Grandpa-grandpa again and again, "Oh, 
thank you, thank you! This is my most thankful 

Library File Reference: THANKSGIVING. 


September 3, 1967 
Pupil Advancement — New Courses Begin 

September 17,1967 
Budget Fund Sunday 

September 24, 1967 
Teacher Training Class Begins 

September 29, 30, October 1, 1967 
General Conference 

September 29, 1967 
Sunday School Departmental Sessions 

September 30, 1967 
Instructor Breakfast 

October 1, 1967 
Sunday School Conference 



Teaching Insights— Ninth in a Series 


by Lowell L. Bennion 


And because of your diligence and your faith and 
your patience with the word in nourishing it, that it 
may take root in you, behold, by and by ye shall 
pluck the fruit thereof, which is most precious, which 
is sweet above all that is sweet, and which is white 
above all that is white, yea, and pure above all that 
is pure; and ye shall feast upon this fruit even until 
ye are filled, that ye hunger not, neither shall ye 
thirst. (A/ma 32:42.) 

The Gospel of Jesus Christ is given to man to 
satisfy his hunger, to quench his thirst, to give mean- 
ing to his existence, "to give him hope against the 
tragedies of life."^ The Gospel is a source of faith, 
trust, and peace. Through its teachings men find 
the courage to face failure, to overcome sin, and to 
live with man's ultimate helplessness before death. 
The Gospel has something for every man — hope for 
the sinner, dignity for the poor in spirit, humility for 
those in a state of power and wealth. 

Young and old come to Sunday School to learn 
the word of God, to be nourished in the faith, to 
find the strength and direction needed to fight the 
battle of life. They cleanse themselves in body and 
mind, put on their best attire, and come in good 
spirits. They meet usually on the morning of the 
Lord's day. Their expectations are high. They seek 
the bread of life. 

The Sunday School teacher must not defeat their 
anticipation. His goal should go beyond rational dis- 
cussion, analysis of ideas and problems — all of which 
is good and has a place. His additional aim should 
be to have his students leave the class inspired, 
moved, bom again, renewed in the faith. Classes 
must not bog down in dissension nor in listless dis- 
cussion, nor even in heated debate. Persons in any 
class have a right to leave the room with a new 

This does not mean that a Sunday School class 
must be all sweetness and light and never face up 
to the real and hard issues of life. Someone has 

aptly said that "the purpose of religion is to comfort 
the afflicted and to affUct the comfortable."' 

Indeed, this is the essence of the religion taught 
by Jesus and the prophets. They were quick to dis- 
cern hypocrisy, to chastise their own people for sin, 
to predict the disaster that follows unrighteousness. 
But even in their strongest denunciation, there was 
nearly always a note of encouragement, a plea for 
righteous effort. 

Come now, and let us reason together, saith the 
Lord: though your sins be as scarlet, they shall be 
as white as snow. . . . (Isaiah 1:18.) 

Take thou away from me the noise of thy songs; 
for I will not hear the melody of thy viols. But let 
judgment run down as waters, and righteousness as 
a mighty stream. (Amos 5:23, 24.) 

The Apostle Paul, after confronting the Corinthian 
saints with their sins, concludes in quite character- 
istic fashion: 

Finally, brethren, farewell. Be perfect, be of good 
comfort, be of one mind, live in peace; and the God 
of love and peace shall be with you. (II Corinthians 

A good Sunday School lesson likewise ends on a 
constructive note; it builds faith; it encourages righ- 
teousness; it brings about reflection, resolution, ac- 
tion. *A teacher should work to this end, reserving 
a little time to raise the sights of the class — if this 
needs to be done. 

This inspiring and spiritual quality must not be 
a veneer, tacked on artificially at the end, even by 
testimony bearing. Better that it permeate the les- 
son and grow out of the teaching of the day, hon- 
estly and naturally. 


1. Who are in your class? 

2. What are their spiritual needs? 

3. Have you planned a lesson to meet a spiritual need? 


Library File Reference: TEACHERS AND TEACHING. 




(The Secretary's Corner) 



A new Sunday School recording system is being 
introduced, effective September 1, 1967. The re- 
port changes are not extensive; however, some of 
the forms currently in use will be discontinued. 

Ward Reports 

Form 1. 

The course-attendance worksheet will continue 
to be completed each week by the teacher. The re- 
port is changed in several respects. The new course- 
attendance worksheet calls for the name of the 
teacher or substitute teacher who teaches the course, 
and the number of class visits by members of the 
superintendency, teacher trainer, and Junior Sun- 
day School coordinator. On the reverse side of the 
course-attendance worksheet is a space for the names 
of potential members who the teacher feels should 
be invited by the home teachers to attend Sunday 
School. (A supplemental form will be needed if 
several names are given.) 

The form is returned to the secretary. At the 
close of the month, the course-attendance work- 
sheets will be sorted by the secretary according to 
child, youth, and adult groups and will be given to 
the superintendency according to their group re- 
sponsibilities. Form 1 worksheets contain a list from 
which the superintendent may present names of 
absentee members to the ward council. 

Form 2. 

The cimiulative record of course-attendance 
worksheets. Form 2, has the same column headings 
as Form 1. The secretary copies the data onto this 
form each week from Form 1, as at present. 

Form 3. 

The Monthly Sunday School Report generally 
will contain the same information previously report- 
ed by the secretaries. Its format, however, is dif- 
ferent in that the enrollment, attendance, and non- 
attendance are reported in vertical columns at the 
right side of the form. 

Full instructions as to how to complete the 
Monthly Sunday School Report (Form 3) are found 
printed on the back of the form. Instead of this 
monthly report being sent to the stake Sunday 
School secretary, it is given to the ward clerk. The 
new records correlation program directs all secre- 
taries on the ward or branch level to funnel their 
respective reports to the ward clerk. He, in turn, 
will assemble an array of eleven reports for the use 
of the bishopric; then he will relay copies to the 
stake clerk. 

Form 4. 

This report is discontinued. You may discard 
any of these forms you have on hand. (Comparative 
Course Report.) 

Stake Reports 

New Form 4. 

The stake clerk (or assistant) will prepare from 
copies of Form 3 received from the ward clerk a 
composite report of the wards and branches. Copies 
of the Form 3 received from the ward clerk will then 
be delivered by the stake clerk to the stake Sunday 
School superintendent. A copy of the new Form 4 
is also sent to the stake superintendent by the stake 

The general board will receive copies of Forms 
3, 4, and 5 through the Presiding Bishopric's office. 

Form 5. 

This form is discontinued. The information will 
now appear on the new Form 4. 

New Form 5. 

The stake Sunday School secretary will continue 
to prepare the Stake Board Roll and Monthly Re- 
port, which has been changed sUghtly and is desig- 
nated Form 5. Instead of sending this form to the 
Sunday School general board, the stake secretary 
will send it to the stake clerk so that it can be 
combined with the other forms to be sent to the 
Presiding Bishopric's office. 

Form 6. 

This stake board form is incorporated in the new 
Form 5. Form 6 is discontinued. 

Initiated by the Records Correlation Committee, 
this new record system will make possible the prep- 
aration of composite ward, branch, Eind stake reports 
for use by bishoprics, branch presidencies, stake 
presidencies, and general authorities. 

— Herald L. Carlston. 




by Elder Marion D, Hanks of the First Council of the Seventy 

A noted writer on the Book of Mormon, com- 
menting on the complexity of the book, observed 
that the ancient story is "tremendously involved." 
That this is true is attested by many first-time read- 
ers of the book who have found it difficult to follow 
the numerous migrations, expeditions, interpolations, 
flashbacks, and other plot complexities abound- 

(For Course 17, lessons of September 24 and November 5 and 12, 
"Structure and Purpose of Book of Mormon," "In the Land of 
Promise," and "A Great Patriarch"; for Course 27, lessons of Sep- 
tember 3 and 10, "Keystone of Our Religion" and "A Book for Our 
Time"; for Course 29, lesson of September 17, "Standard Works of 
the Church"; and of general interest.) 

ing in this great volume of sacred scripture. The 
accompanying chart has proved helpful to many 
young (and older) students in presenting an under- 
standable picture of some of the important move- 
ments in the book. 

The chart has absolutely nothing to do with 
the correlation of Book of Mormon places to regional 
or global geography. Neither has it anything to do 
with the relative location of places named in the 
book, though some of this can be ascertained from 

♦Reprinted from The InstructoT, January. 1957, page 31. 


2 Nephi 5:5-9. 

First Read: 1 Nephi 1:4, 5, 8, 18-20 
1 Nephi 2:2-4, 19, 20 

1 Nephi 18:8, 23 

2 Nephi 5:5-9 


Omm 1:12-19. 


Kings of Nephi 
for Period 
of Lines 3 
through 6: 

1. Zeniff 

Mosiah 7:9, 

2. Noah 

Mosiah 11:1 

3. Limhi 

Mosiah 19:26 





(1) Mosiah leads group from Nephi. They discover Mulekites 
in Zarahemla, unite; Mosiah becomes King. Omm 12-15, 19. 

(2) Expedition to Nephi fails through internal strife. 
Omni 27, 28. 

(3) Zeniff leads expedition to Nephi. Becomes vassal King. 
Omni 29; Mosiah 9-22. 

(4) Ammon leads group of 16 seeking knowledge of Zeniff's 
group. Plan escape of people, now led by Limhi, from 
bondage. MosJa/i 7:2 etseq. 

(5) Limhi tells Ammon of 43 men who failed in search for 
Zarahemla, but found land of Jaredites, now extinct. The 
expedition brings back 24 gold plates. Mosiah 8:1-9; 28: 
n-17; Ether 1:2. 

(6) Limhi's people escape to Zarahemla. Mosia/i 22: 11-13. 

(7) Followers of Alma (Priest of Noah converted by Abinadi) 
get to Zarahemla. Mosiah 24:20-25. 

(8) Converted sons of Mosiah go on mission to Nephi. 
Mosiah 27:8-20, 32; 28: 1-9. 

(9) Alma, the younger, converted. Becomes a leader and 
teacher. Mosiah 27:8-20, 32; 29:42; Alma 4:15-20. 

(10) Sons of Mosiah lead converts to Zarahemla. Meet Alma 
who guides them. A/mct 27:11-16, 20. 







Kings of 
for Period 
of Lines 
1 to 9: 

1. Mosiah 

Omni 19 

2. Benjamin 

Omni 23 

3. Mosiah 

Mosiah 6:3 



the book itself. It simply pictures Nephi and Zara- 
hemla as two centers of activity between which, 
around which, and in relation to which, much Book 
of Mormon action takes place. The chart is limited 
in its intentions and purposes. It offers no new or 
startling information or challenge to the serious Book 
of Mormon scholar, but it is designed to help a reader 
keep his finger on the thread of the story through 
the movements of the people. 

The heart and soul, the flesh and sinew of the 
the Book of Mormon are its marvelous spiritual 
teachings and its timely personal lessons of life and 
for living. All other aspects of it or approaches to 
understanding and teaching it, are, in my opinion, 
completely subordinate and incidental to these. The 
great truths and teachings of the book should be 
continually studied that we might "... liken [them] 
to us, that [they] might be for our profit and learn- 
ing.'* This chart pictures part of the story skeleton 
upon which those truths are built. 

About 600 years before Christ, the Prophet Lehi 
was blessed by the Lord with a vision of the impend- 
ing destruction of Jerusalem and its people. Lehi 
went forth among the people to warn them, but they 
were angry with him and mocked him and tried to 
take his life. Commanded by the Lord to depart 
the land, Lehi led those who would follow him away 
from Jerusalem in search of the choice land which 
the Lord had promised them. 

After much travail in the wilderness they built 
a ship and succeeded in reaching their promised 
land. After a period of strife and distress among the 
sons of Lehi, Nephi and others were warned of the 
Lord to flee from the elder brothers, Laman and 
Lemuel. Departing into the wilderness they located 
themselves in a place which they called "Nephi," 
built a temple, and established one of the most im- 
portant geographical areas in the Book of Mormon. 

Some four centuries later, the land of Nephi was 
overrun with wickedness; and a man of God named 
Mosiah, being warned of the Lord to flee from Nephi, 
led his faithful followers in the wilderness where they 
discovered the land of "Zarahemla." The people then 
inhabiting Zarahemla were the Mulekites (who had 
left Jerusalem a few years after Lehi's group, entire- 
ly independent of them), ". . . the people of Zara- 
hemla, and of Mosiah, did unite together; and 
Mosiah was appointed to be their king." (Omni 19.) 
(See chart, line No. 1.) 

Some time later, during Mosiah's reign, a group 
of adventurers "desirous to possess the land of their 
inheritance" set out for the land of Nephi. (Omni 
27.) This expedition failed through internal strife 
and the survivors returned to Zarahemla. (See chart, 
line No. 2.) 

A short time later Zeniff, a member of the pre- 

vious, ill-fated expedition, formed another party 
which he led to the land of Nephi. Being "overzeal- 
ous to inherit the land," Zeniff made a compact with 
the king of the Lamanites (who were in possession 
of the land) and became a sort of vassal-king. (See 
chart, line No. 3.) (The full story of Zeniff and his 
successors and their people during this period is told 
in Mosiah, chapters 9 through 22.) 

Upon the death of Zeniff, his son Noah became 
king. Through Noah's lechery and treachery, he 
brought his people to evil ways and then to subjec- 
tion and bondage. The Prophet Abinadi was sent 
among them to warn them and was put to death by 
King Noah, but not until Abinadi had filled his mis- 
sion and had touched the heart of one of Noah's 
wicked priests, Alma. The latter became converted, 
tried to protect Abinadi, and was driven into the 
wilderness where he taught the Gospel and estab- 
lished the Church. 

When Noah died, his son Limhi, a "just man," 
became king over the land of Nephi, finding his 
people in the virtual slavery into which Noah had 
led them. 

While this period of history was being lived in 
the land of Nephi, many events had occurred in 
Zarahemla. The first Mosiah had died and had been 
succeeded by his son, the great King Benjamin, who, 
like his father, reigned in righteousness and justice. 
When Benjamin died, he was succeeded as king by 
his son Mosiah, grandson of the first Mosiah. 

During the reign of the younger Mosiah in Zara- 
hemla, an expedition was formed to search out the 
land of Nephi to inquire concerning Zeniff and his 
group, from whom no word had been received since 
they set out on their journey in the reign of the 
first Mosiah. This expedition of sixteen was headed 
by Ammon, "a strong and mighty man," who led 
them to Nephi. This occurred during the reign of 
Limhi in that land. Ammon told Limhi of events 
in Zarahemla and learned from Limhi the sad story 
of Zeniff and Noah and their people. The two be- 
gan to plan an escape for Limhi's people. (See chart, 
line No. 4.) 

During their conversation Limhi told Ammon of 
an expedition he had sent out trying to discover 
Zarahemla to find relief for his people's bondage. 
The expedition did not find Zarahemla but returned, 
having found a land where once a mighty people 
lived. They brought back twenty-four gold plates 
which told the history of these now-extinct people 
(the Jaredites). (See chart, line No. 5.) 

Limhi and his people escaped and were led by 
Ammon's group back to Zarahemla. (See chart, line 
No. 6.) 

{Concluded on page 376.) 







by Richard O. Cowan 

Writing to the Ephesians, the Apostle Paul 
stressed the importance of unity in the Church: 

There is one body, and one Spirit, even as ye are 
called in one hope of your calling; One Lord, one 
faith, one baptism. {Ephesians 4:4-5.) 

After the death of the early apostles, a variety 
of forces worked to break down Christian unity. 
Without the guidance of living prophets, many small 
groups broke away, almost from the beginning. The 
first major division occurred later, however, in 1054, 
when the churches split along a line similar to that 
which had earlier separated the Roman Empire into 
eastern and western units. This schism led to the 
development of Eastern Orthodoxy in the east and 
Roman Catholicism in the west. . 

Printing Press Opens Way for Reformation 

The renaissance witnessed the rise of still other 
forces which divided Christianity in western Europe. 
The invention of printing made the mass distribu- 
tion of the Bible and other writings possible; the 
resulting reawakening of learning opened the way 
for differences of opinion regarding doctrinal inter- 
pretation. This was also the era in which a new 
spirit of nationalism emerged; as peoples became 
conscious of their own unique language, culture, 
and traditions, they came to think in terms of having 
their own national church. Thus, Luther's theo- 
logical differences with Rome and King Henry VIII's 
political and personal problems with the Papacy 
became occasions for establishing separate churches 
in Germany and England. 

(For Course 9, lesson of October 8, "The Gospel Restored and 
the Church Organized"; for Course 15, lesson of September 3, "Why 
Jesus Established His Church"; for Course 19, lessons of October 22 
and 29, and November 5 and 12, "The Apostasy" and "The Reforma- 
tion"; for Course 25, lesson of November 19, "Ye Shall Know of 
the Doctrine"; for Course 29, lesson of October 1, "Authenticity of 
Joseph Smith's Mission"; to support family home evening lesson 11; 
and of general interest.) 

The Lutheran, or evangelical, movement soon 
spr,ead from Germany into Scandinavia. John Cal- 
vin's teachings became the foundation of the 
reformed churches in Switzerland and the Nether- 
lands? the Presbyterian Church in Scotland, and the 
Puritan movement in England. Finally, at about 
this same time (the 1500's), a large number of inde- 
pendent sects known as Anabaptists emerged in 
various sections of western Europe. 

Thousands of Colonists Emigrate 

Columbus' discovery of America had immediately 
preceded the Protestant Reformation. In succeeding 
years thousands of persons emigrated to the New 
World for a variety of political, economic, religious, 
and other motives. These colonists carried with 
them the religions which they had espoused in the 
Old Wotld. The middle and southern seaboard 
colonies were settled partly by Anglicans loyal to the 
Church of England. New England had a different 
religious background; in 1620 a group of Separatists, 
who could not remain in a church which they re- 
garded as corrupt, arrived aboard the Mayflower and 
established a colony at Plymouth; ten years later 
the Puritans, who desired to reform the Church of 
England from within, founded the Massachusetts 
Bay colony. Eventually, the latter group also 
severed its ties with the mother church and with 
the Separatists formed the society that was called, 
in America, the Congregational Church. 

During the 1740's a religious revival known as 
the "Great Awakening" swept both sides of the 
Atlantic. This religious quickening provided the 
setting in England for the rise of the Methodist 
society, another movement which evolved from the 
Church of England. 



American Independence Brings Religious Independence 

The Revolutionary War brought not only 
political but also religious independence from the 
Old World. In 1783 some former members of the 
Church of England organized the Protestant Epis- 
copal Church, which was regarded as an independent 
faith but was still a part of the Anglican communion. 
The following year the Methodist Episcopal Church 
was organized in the United States. Meanwhile, 
Presbyterianism was transplanted to America by 
early immigrants from the Netherlands, Germany, 
and the British Isles. During the closing decades 
of the seventeenth century, this society increased 
rapidly in numbers as a result of Scottish- Irish and 
Scottish immigration to Maryland, Delaware, and 
other English colonies. 

Preoccupation with war had brought a decline in 
religious interest. In reaction to this condition, 
however, a new wave of revivalism known as the 
"Second Great Awakening" swept the American 
frontier, beginning about 1800. For six decades the 
increased interest in organized religion continued. 
It was this same revival which brought competition 
and confusion among the churches in Palmyra, New 
York, thus impelling Joseph Smith to turn to the 
Lord for answers to his questions about religion. The 
general interest in religion provided fertile soil for 
the spread of the Restored Church, organized in 
1830. In this same setting other Christian churches 
emerged, and under the direction of Alexander 
Campbell the Disciples of Christ was constituted. 

Civil War Causes Church Divisions 

The Civil War brought a division in three major 
Protestant churches. As early as 1845 the split over 
slavery resulted in the organization of the Methodist 
Episcopal Church South as a separate entity, and 
in the same year the Southern Baptist Convention 
came into being. Southerners formed the Presby- 
terian Church in the United States in 1861. Theo- 
logical differences also contributed to these schisms, 
the Southerners tending to be more conservative 
than their Northern counterparts. In the case of 
the Baptists there was still another issue — the North 
resisted Southern interest in denominational organ- 
ization; this is reflected in the fact that the Northern 
Baptist Convention (later renamed American Bap- 
tist Convention) was not organized until 1907. 

The years following the Civil War witnessed a 
new wave of emigration from Europe to America. 
Newcomers from Germany and Scandinavia carried 
their Lutheran faith largely to the upper Midwest. 
Gradually these groups adjusted to the dominant 
English-speaking environment, giving up their na- 
tive tongues in worship and often modifying some 

of their beliefs. Later arrivals refused to accept 
these changes and established their own separate 
synods or church organization. The result was a 
large number of separate Lutheran churches, sev- 
eral being identified with each of the European 
countries from which the immigrants had come. 
Gradually these minor differences were overcome, 
and Lutherans began forming larger groupings so 
that in 1965, 95 per cent of all American Lutherans 
belonged to one of three bodies. 

In the last half of the nineteenth century three 
American religions, the Seventh Day Adventists; the 
Church of Christ, Scientist; and the Watch Tower 
Bible and Tract Society were organized. 

Another development of the later nineteenth 
century was the Pentacostal movement. The Penta- 
costal groups, growing largely out of Methodism, 
stressed highly spiritual or emotional reUgion. 

Near the turn of the century, Fundamentalists 
opposed what they regarded as liberal tendencies in 
the major churches. Fundamentalism, stressing 
literal acceptance of the Bible as the word of God, 
resulted in the formation of separate, more con- 
servative bodies from within the various main 
Protestant denominations. One example was the 
formation in 1906 of the Churches of Christ by 
former members of the Disciples of Christ, who 
opposed, among other things, the use of musical 
instruments in worship. 

A Return to Unity? 

Perhaps the outstanding development among 
Christian churches during the twentieth century has 
been the ecumenical movement, which has as its 
ideal a return to Christian unity. The word 
"ecumenical" (from the Greek oikoumenikos) means 
worldwide in extent. The ecumenical movement has 
had different manifestations among Catholics and 
Protestants. Among the former, the recent Vatican, 
or Ecumenical, Council has sought to bring reforms 
and unity to Catholic beliefs and practices around 
the world. LiberaHsm in Protestantism has deempha- 
sized organizational or procedural differences which 
have separated the several denominations; thus, for 
Protestants the ecumenical movement has taken the 
form of seeking worldwide unity through actual 
church mergers. Some Protestants have described 
the spirit of the ecumenical movement as "the urge 
to merge." 

At the triennial meeting of the, National Council 
of Churches held in San Francisco in 1960, Dr. Eu- 
gene Carson Blake, head of the Presbyterian Church, 
proposed a massive merger which would unite four 
of the largest Protestant churches. Subsequently, 
four more churches have become part of the merger 
(Concluded on following page.) 



IN THE UNITY OF THE FAITH {Concluded from preceding page.) 

plans. According to the plan, the resulting church 
must be "truly catholic (meaning universal and 
suggesting the goal of Christian unity), truly evan- 
gelical, and truly Reformed (suggesting the Luth- 
eran and Calvinist heritages respectively)." 

The Stand of the Mormon Church 

Some have asked about the possible involvement 
of The Church of Jesus Christ of Latter-day Saints 
in the ecumenical movement. In the April General 
Conference of 1920 Elder James E. Talmage said: 

We are aware that at the present time there is in 
progress a great world movement having for its object 
the federation of denominations and sects professing 
belief in Christianity. . . . 

It is a very important question to ask: Just where 
does The Church of Jesus Christ of Latter-day Saints 
stand in relation to that matter? I answer^ it stands 
aloof and alone.^ 

Elder Talmage suggested that the idea of our 
joining the other churches would be "sacrilege" be- 
cause our authority to preach and administer the 
ordinances of the Gospel has come from neither the 
CathoUc nor the Protestant churches, but, "We 
constitute a Church that has been organized and 
named by the Lord Jesus Christ."^ 

Three years later Elder David 0. McKay wrote in 
a Millennial Star editorial: 

There is permeating Protestant Christendom 
today, a keen realization of the necessity of uniting 
all creeds into one great Christian church. The petty 

^General Conference Report, April, 1920, page 103. 
^See footnote 1. 

differences and distinctions now existing among the 
various creeds professing the name of Christ are 
recognized as barriers to the fulfillment of the hope 
that Christianity shall become the world-wide 

Elder McKay found the key to the problem and 
its solution in the words of Roger Williams who 
founded the first Baptist church in America. Of 
Williams, Elder McKay said: 

. . . He was convinced that there was "no regu- 
larly constituted church on earth, nor any person 
authorized to administer any church ordinance; nor 
can there be, until new apostles are sent by the 
Great Head of the church for whose coming I am 
seeking." ^^ 

Once this reason for the existing disunion ^^ 
throughout Christendom is recognized, and with it 
the acceptance of the fact that Jesus Christ . . .is 
the only one who has the authority and right to 
establish His Church among men . . . then, and not 
till then will the great difficulty be overcome of es- 
tablishing one great united Christian Church upon 
the earth. 

Such a church will be called the Church of Jesus 

The Apostle Paul had seen the same key to church 
unity when he wrote to the Ephesians: 

And he gave some, apostles; and some, prophets; 
and some, evangelists; and some, pastors and teach- 
ers; For the perfecting of the saints, for the work 
of the ministry, for the edifying of the body of 
Christ: Till we all come in the unity of the faith. . . . 
(Ephesians 4:11-13.) 

^Millennial Star, volume 85, April 19, 1923; pages 248, 249. 
Library File Reference: CHRISTIAN CHURCH. 

Note: A concluding follow-up discussion, "A Fertile Field for the Restoration," hy Wilhurn C. West, will appear in the next issue. 


Alma led his group of followers and converts to 
join the people at Zarahemla. (Alma's story is told 
in Mosiah, 23 and 24.) (See chart, line No. 7.) 

In Zarahemla the sons of (the younger) Mosiah 
left the faith and became "the very vilest of sin- 
ners." Alma's son, also named Alma, united with 
them in trying to destroy the Church. Visited by 
an angel, the younger Alma and the sons of Mosiah 
were converted and sought to repair the damage 
they had done to the Church. 

Mosiah's sons unitedly refused the kingship and 
went on a mission among the Lamanites, their un- 
regenerate enemies, in the land of Nephi. (See chart, 
line No. 8.) 

Alma the younger became the head of the Church 
and the chief judge of the land, but left this office 

to preach the Gospel. (See chart, hne No. 9.) 

The sons of Mosiah led their converts back to 
Zarahemla. On the way they met Alma, also return- 
ing, and they accompanied him and his followers to 
Zarahemla. (See chart, line No. 10.) 

There was a long period of conflict between the 
people of God at Zarahemla and their opposers at 
Nephi. The Savior visited them at Bountiful, near 
Zarahemla, where they had gathered at the temple. 
Peace reigned for 200 years; then there was wicked- 
ness, continued conflict, and finally the war of ex- 
termination. Moroni completed the records given 
into his custody by his father, Mormon, and deposit- 
ed them in a stone box in the hillside. He returned 
fourteen centuries later to lead the Prophet Joseph 
Smith to their resting place. 

Library File Reference: BOOK . OF MORMON— HISTORY. 




Till We All Come . . . 



Related Period or Event 

Meridian of Time 
Apostolic period 

■>^.;r\" ;■>;' 

Ecclesiastical Development 

i Early Christian Centuries 

Dark Ages 

(approximately 400-1400) 


(approxi mately 1300-1500) 

Protestant Reformation in 
Europe (16th century) 

North America colonized 

United States of America 

United States of America 
expands westward 

Nineteenth Century 

Twentieth Century 

The Savior personally restores His Church; small membership at first. 
(Acts 1:15.) 

Numbers grow as the Gospel spreads. (Acts 2:41; 4:4; 11:21; 19:20.) 
Apostasy begins. (Galatians 1:6; 2 Thessalonians 2:7, 8; Jude 3, 4; 
Revelation 2:4; 3:14.) 
Christians are persecuted. 

With the apostles' quorum extinct, central direction is (ost^^^^^^ 

Dissensions, factions, worldly aspirations, characterize the Christian 


Converts from paganism introduce false concepts. 

Doctrines and practices change. 

Apostate church is made the state religion; persecution ends. 

Ignorance and superstition prevail; apostate concepts multiply. 
Pontifical rivalries finally split the church into Roman Catholic and 
Eastern Orthodox Churches (1054). 
Roman Catholic Church dominates western Christendom. 


^^ivalofT^rningpmmp^^ and 


Roman Catholic Church resists reform. Protestant churches established. 

Churches "emigrate" to the New World; among them were: Methodists, 
Presbyterians, and Baptists. 

Church and State constitutionally separated. 

Revival movement on the western United States frontier by above three 
Protestant churches prompts Joseph Smith to seek God's direction 
in 1820. 
The Father and the Son visit him. 

True Church of Jesus Christ restored. Membership figures: 
April 6, 1830 6 

June, 1844 (Martyrdom of Joseph Smith) 27,000 (estimated) 

The Kingdom continues to grow. 
December 31, 1900 
December 31, 1925 
December 31, 1950 
December 31, 1966 

Membership figures: 





". . . The God of heaven [shall] set up a kingdom, which shall never 
be destroyed: . . . and it shall stand forever." (Dame/ 2:44.) 


Compiled by H. George Bickerstaff. 

Second Class Postage Paid 
at Salt Lake City, Utah 



A few days ago in a radio recep- 
tion room I heard two business- 
men talking about a young execu- 
tive. He recently had been placed 
in a responsible position in an in- 
dustry he knew little about. 

"He is fumbKng a bit," one of 
the businessmen said. "But his at- 
titude is good. He is going to make 
it. After all, if a fellow has the 
right attitude, he generally suc- 

Attitude does make a tremen- 
dous difference. 

I have been thinking of two 
women. The husband of one was an 
able man whose profession brought 
him to our city. She often was un- 
happy in our area. She was both- 
ered by the mountains, the majes- 
tic, snow-crowned monarchs which 
so many visitors admire. She said 
the mountains seemed to be "clos- 
ing in on me." Her attitude toward 
the mountains made her miserable, 
and others, too. 

Then there is a tall, blonde 
woman^ with peach-blossom com- 
plexion who taught school before 
she met in Washington, D.C., the 
man who became her husband. His 
work with the U. S. State Depart- 
ment took them to Mexico, then 
Uganda. At the time of departure 
for Africa, she was expecting a 
baby. Her mother urged her to 
remain until the child arrived. 

"They have been having babies 
in Uganda for centuries, and there 
is no reason all will not go well," 

(For Course 5, lesson of November 5, "We 
Have Many Blessings"; for Course 7, lesson 
of November 26, Our Obligation to the 
Family"; for Course 25, lessons of September 
24 and October 15, "It Shows in Your Face" 
and "Create in Me a Right Spirit"; to sup- 
port family home evening lessons 4 and 6; 
and of general interest.) 

iCarol Nelson (Mrs. D, Dean) Tyler. 

the expectant mother reasoned. 
She and her husband departed for 
Uganda on schedule. ,^r 

In Africa she found new people 
and problems. Women daily car- 
ried water on their heads to their 
round, thatched, mud-walled 
homes. Clothes and sheets which 
were hung out to dry must be 
ironed thoroughly to kill mango 
fly eggs before they hatched and 
began burrowing into human skin. 
(The irons were generally the kind 
you heated by putting hot coals 
into them.) Food must be periodi- 
cally checked for mildew. Insect 
poison must be placed around the 
edges of cupboards, closets, and 
door entrances. There was the 
season of big, green katydids, 
swarming around arc lights "like 
a snowstorm," with natives gather- 
ing them in buckets, sheets, or 
bags to eat raw. 

But the tall, blonde woman de- 
cided she would like Uganda — and 
she did, immensely. She fell in love 
with the people. Their dirt-floored 
homes were neat; and she admired 
the white, flowing robes worn by 
the men, "always spotless." With 
two small sons of her own, she was 
charmed by the native women's 
lullabies, so "soothing and tender." 

She appreciated experiences like 
the one when a native laborer 
brought a turkey to her door, in 
thanks for a dress she had made 
for his wife. 

She wrote home about the en- 
chantment of driving through 
bamboo forests and catching from 
the jungle a moonlit glimpse of a 
towering volcanic peak. She liked 
to watch the herds of wild buffalo 
and elephants, the comical wart- 

"" Art hy Dale Kilboitrn. 

hogs, brilliantly colored jungle 
birds, and the streams splashing 
with hippopotamuses. 

Nighttime jungle sounds to her 
were not frightening. Rather, as 
she wrote to her parents, "alto- 
gether they made a very pleasing 
symphony of sounds. It was easy 
to fall to sleep." 

As I have gone through some of 
her letters from Mexico and Ugan- 
da, I have found Unes like these: 

"I felt I was the most blessed 
girl in the world." 

"I had never been happier . . . 
I was sure that somebody 'up 
there' was working overtime in my 

A friend told me of her: "She is 
no dreamer. She is realistic. She is 
quiet but not shy. She always ex- 
pects things to work out, and they 
generally do." 

She always seems to have roses 
in her eyes. 

Her attitude about life keeps re- 
minding me that, as someone once 
said, happiness is the quality of 
learning to like what you must do. 

Attitude is something I need 
continually to work with. If I can 
keep it sweetly positive like that 
of our friend assigned to Uganda, 
life will be richer. Life can move 
closer to truly becoming a many- 
splendored thing. 

— Wendell J. Ashton. 

Library File Beference: ATTITUDES.